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How Shining-heavens caused himself to be born
[Told by Walter McGregor of the Sealion-town people]
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Sîñ aga′ñ qeidag̣ā′g̣an
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She was a chief’s daughter at Djū.[1] Her father had a slave he owned watch her. Then she said to the slave: “Tell a certain
one that I say I am in love with him.” And, when she went out with him to defecate
next day, she asked the slave if he had told him. And he said to the chief’s daughter:
“He says he is afraid of your father.” He had not told him, and he lied.
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Lʼ gidā′gañ wᴀnsū′ga Djū gu ᴀ. L’ xā′tg̣a nᴀñ xᴀ′ldᴀña dag̣ai′as l’ qā′-idjîtdāg̣ᴀñᴀs.
Giê′nhao nᴀñ xᴀ′ldᴀñᴀs hᴀn lᴀ la sū′udas “Ha′lᴀ ałā′na at ł tā′-idisîñᴀñ gī sī′wuñ.”
Giên dag̣ala′-ig̣a lᴀ dᴀ′ñat la qax̣ua′lgaga′-i ʟ̣ū nᴀñ xᴀ′ldᴀñᴀs lᴀ gi lᴀ suudaga′-i
gi la at la kia′nᴀñᴀs. Giên hᴀn nᴀñ gida′s gi lᴀ sī′wus “Dᴀñ xā′tg̣a gi l’ łg̣oa′gañ
l’ sū′ugᴀn.” Gᴀm lᴀ sū′udag̣ᴀñᴀsi skꜝiä′xᴀn la kꜝū′gadañ wᴀnsū′ga.
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She told the slave to tell another that she was in love with him, and again he did
not tell him. He told her he feared her father. When she was unable to get any of
her father’s ten nephews she went with the slave. And her father discovered it.
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Nᴀñ sg̣oā′na at ê′sîñ la tā′-isîñᴀs nᴀñ xᴀ′ldᴀñᴀs gī lᴀ nī′djîñxa′łsi giên î′sîñ gᴀm
lᴀ sū′udag̣ᴀñᴀsi. Giên l’ xā′tg̣a gi l’ łg̣oa′gañ lᴀgi la sī′wus. L’ xā′tga nā′tg̣alᴀñ
ʟā′alᴀs g̣adō′ la kîłg̣etsgaiya′-i ʟ̣ū nᴀñ gida′s nᴀñ xᴀ′ldᴀñᴀs at tā′iyañ wᴀnsū′ga.
Giên l’ xā′tg̣a g̣ᴀn u′nsᴀtdᴀłsi.
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Then they abandoned her. Only the wife of her youngest uncle left some food for her.
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Giê′nhao lᴀ stᴀ ʟꜝ tcꜝa′sdaiyañ wᴀnsū′ga. L’ qā′g̣alᴀñ sg̣oā′na djā′ag̣a daog̣anā′gas
sg̣u′nxᴀn gatā′ lᴀ gi înxai′yañ wᴀnsū′ga.
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She went down on the beach to dig. After she had worked for some time she dug out
a cockleshell. In it a baby cried. Then she looked at it. A small child was in it.
Then she took it to the house. She put something soft around it, and, although she
did not nurse it, it grew fast. Soon it began to creep. Not a long time after that
it walked about.
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L’ djig̣ā′gasg̣agā′ñañ wᴀnsū′ga. Gañā′ñ lᴀ ī′djîñ qa′odi skia′l qꜝal lᴀ łg̣eg̣ā′-istaiyas.
G̣a nᴀñ g̣ā′xa sg̣ā′-iłas. Giên lᴀ qeā′ñᴀsi. G̣a nᴀñ g̣ā′xa kꜝᴀ′tdju ʟdᴀ′sdiasi. Giên
na gi lᴀ la ʟ̣′x̣idᴀs. Lᴀ g̣adō′ gī′nᴀ łtā′nawa lᴀ îsdai′yas, giên gᴀm lᴀ la ʟꜝî′ndag̣ᴀns
skꜝiä′xᴀn l’ īnag̣a′-i x̣ā′ñalas. A′asîñ l’ ʟx̣uqā′g̣uñx̣idᴀs. Gᴀm stᴀ ga djī′iñag̣ᴀñg̣ᴀ′ndixᴀn
l’ qag̣ō′ñx̣idᴀs.
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One time the child said: “Here, mother, like this.” He moved his hand as if drawing
a bowstring. When he said the same thing again she understood what he meant. Then
she hammered out a copper bracelet she wore into a bow for him, and another she hammered
into arrows. When she had finished [the bow] she gave it to him along with the two
arrows. He was pleased with them.
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Gaatxᴀ′n nᴀñ g̣ā′xas hᴀn sī′wus “Ña, ā′wa-i hᴀn ᴀ.” Sʟꜝañ lᴀ ī′djig̣onā′das. Ga′-istᴀ
î′sîñ gañā′ñ la sa′oga′-i ʟ̣ū gī′nᴀ lᴀ sū′udas g̣ᴀn l’ u′nsᴀtdᴀłs. Giên x̣āl lᴀ sʟꜝgᴀtx̣ai′as
la g̣ᴀn łg̣ēt g̣ᴀn lᴀ qꜝā′dᴀñᴀ′s giên nᴀñ sg̣oā′na î′sîñ tcꜝidalᴀ′ñ g̣ᴀn la qꜝā′dᴀñᴀs.
La g̣e′iłgīdaga′-i ʟ̣ū tcꜝidalᴀña′-i sqꜝa′stîñ dᴀ′ñat lᴀ gi lᴀ xasʟa′si. At l’ gudᴀña′-i
lā′gasi.
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Then he went out to hunt birds. When he came back, he brought his mother a cormorant.
His mother ate it. The day after he went hunting again. He brought in a goose to his
mother. His mother ate it. And next day he again went hunting. He brought in a wren.
Then he skinned it. He dried [the skin]. He treasured it. And next day also he brought
in a kꜝu′tcꜝix̣u.[2] That, too, he skinned. That too, he dried. And the next day he brought in a blue
jay. He skinned and dried that also. The day after that he brought in a woodpecker.
That he also skinned. That he also dried.
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Giên l’ xē′tet-tcꜝî′nłgoañgas. L’ stī′łʟꜝxaga′-i ʟ̣ū kꜝia′lu a-u′ñ gi lᴀ kꜝu′sʟtcꜝias.
L’ a′og̣a l’ tā′gᴀs. Ga-i dag̣ala′-ig̣a î′sîn l’ xetî′t-tcꜝînłgoañgai′yas. Łgitg̣u′n
awu′ñ gi lᴀ ʟ̣sʟtcꜝai′yañ wᴀnsū′ga. L’ a′og̣a l’ tā′gᴀs. Giên dag̣ala′-ig̣a î′sîñ
l’ xete′t-tcꜝînłgoa′ñgaias. Dā′tcꜝî lᴀ ʟ̣′sʟtcꜝas. Giên ᴀ′ñg̣a lᴀ la ʟꜝsta′si. Lᴀ
la qꜝā′g̣adas. Lᴀ la qoyā′das. Giên dag̣ala′-ig̣a ê′sîñ kꜝū′tcꜝix̣u lᴀ ʟ̣′sʟtcꜝias.
La ê′sîñ ᴀ′ñg̣a lᴀ ʟꜝ′stas. La ê′sîñ lᴀ qꜝa′g̣adas. Giên dag̣ala′-ig̣a î′sîñ ʟꜝai′ʟꜝai
lᴀ ʟ̣′sʟtcꜝias. La ê′sîñ lᴀ ʟꜝ′stas giên lᴀ la qꜝa′g̣adas. Ga-i dag̣ala′-ig̣a î′sîñ
sʟū′djag̣ada′ñ lᴀ ʟ̣′sʟtcꜝias. La ê′sîñ lᴀ ʟꜝ′stas. La ê′sîñ la qꜝa′g̣adas.
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One time some one was talking to his mother. The house creaked moreover. And when
day broke he awoke in a fine house. The carvings on the house posts winked with their
eyes.[3] Master Carpenter [[28]]let himself become his father. He got up and said to him: “Come, chief, my child,
let me dress you up.” Then he went to him and he put fair-weather clouds[4] upon his face. “Now, chief, my son, come and sit idle seaward.” As soon as he did
so, the weather was good.
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Gaatxᴀ′nhao l’ a′og̣a g̣a nᴀñ kiłgula′s. Nā′ga-i î′sîñ łqeg̣otcꜝî′lgasi. Giên sîñg̣aʟ̣a′nas
giên nā′ga-i lā′gasi g̣ei lᴀ skî′nxaasi. Nā′ga-i kꜝuxa′oxᴀña-i qꜝeida′-i qeauldā′ñᴀsi.
Wᴀtg̣adagā′ñ hao la g̣ᴀn agᴀ′ñ g̣ōñag̣ā′g̣aʟꜝxadai′yañ [[29]]wᴀnsū′ga. L’ qꜝałā′was giên hᴀn lᴀ la sū′udas “Ha-i ʟ̣ag̣ᴀ′l kî′lsʟa-i łqên halᴀ′
dᴀ′ñgi ł gî′ñg̣atdjañ.” Giê′nhao la g̣a lᴀ qā′gᴀs giên l’ xā′ña la yanxā′gīda′das.
“Ha-i, kî′lsʟa-i łqên, qꜝadᴀx̣uā′ ła sā′anaqꜝa′osg̣a.” Giên gañā′xᴀn lᴀ isî′si gañā′xᴀn
sîn-laa′was.
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One time he asked to go fishing with his father. “We will pull out Devilfish-fished-for.”
And on their way to fish they pulled it out.[5] Then they stopped at House-fishing-ground.[6] He seated his father in the bow. After he had looked at the rising sun for a while
he said: “Now, father, say ‘The chief among them thinks he will take it.’ ” This his
father said. “Say ‘The one who comes around the island thinks he will take it,’ father.”
And he said so. “Father, say ‘The shadow increases upon Tcꜝi′nła-i; hasten, chief.’ ” And so he said. “Father, say ‘The great one coming up against
the current begins thinking of it.’ ” So he said. “Father, say ‘The great one coming
putting gravel in his mouth thinks of it.’ ” So he said. And again, “Father, say ‘You
look at it with white-stone eyes (i.e., good eyes).’ Father, say ‘Great eater begins
thinking of it.’ ” So he said.[7]
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Gaatxᴀ′nhao g̣ō′ñg̣añ dᴀ′ñat la xa′o-însā′ñañ wᴀnsū′ga. “Na′o-gixa′ogaiyas tꜝalᴀ′ñ dᴀñtcꜝīstā′sga.” Giên l’ xa′o-îns gut lᴀ la dᴀñtcꜝîstᴀtꜝālas.
Giên Na-giū′ g̣a lᴀ gei′sʟg̣eiłgīgᴀs. G̣ō′ñg̣añ sqe′ugug̣awasī′ g̣a lᴀ tcꜝā′ñgîñgîñᴀs.
Tcꜝī′g̣oya-i la qea′qꜝa′-idā′ldi qa′odi hᴀn l’ sī′wus “Ha-i, g̣ō′ñga-i, ‘Wasū′g̣a
qꜝola′-i ū gudał′dadiañ,’ hᴀn ᴀ sū.” Gañā′xᴀn l’ g̣ō′ñg̣a sī′wusi. “ ‘Gwai′îs g̣adō′
gudā′lskiänᴀsi gudał′dadiañ,’ hᴀn ᴀ sū, g̣ō′ñga-i.” Giên gañā′xᴀn lᴀ sī′wusi. “ ‘Tcꜝî′nła-i-xā′stᴀwañ,
ī′ʟꜝgas. G̣a ła gūdᴀña′ñ łg̣ā′gîñ,’ hᴀn ᴀ sū, g̣ō′ñga-i.” Giên gañā′xᴀn lᴀ sī′wusi.
“ ‘Djū tꜝā′x̣ustᴀ qayū′djiwa-i ū gudał′dadiañ’, hᴀn ᴀ sū, g̣ō′ñga-i.” Gañā′xᴀn lᴀ
sū′daiyag̣ᴀni. “ ‘Łg̣ā′xets nᴀñ xatā′ndals yū′djiwa-i gudał′dadiañ,’ hᴀn ᴀ sū g̣ō′ñga-i.”
Gañā′xᴀn lᴀ sū. Giên hᴀn î′sîñ “ ‘G̣ō′dansda-xᴀ′ñadas a′thao dā qea′tcigīdiᴀñ,’ hᴀn
ᴀ sū, g̣ō′ñga-i.” “ ‘X̣ā′mᴀłtᴀgoañ yū′djiwa-i ū gūdał′dadiañ,’ hᴀn ᴀ sū, g̣ō′ñga-i.”
Gañā′xᴀn lᴀ sū′usi.
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After he had finished saying these things it seized the hook. At once it pulled him
round this island. He struck the edges of the canoe with his hands. He said to it:
“Master Carpenter made you. Hold yourself up.” The thing that pulled him about in
the fishing ground again pulled him round the island.
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Ā′sga-i gañā′ñ lᴀ sugī′ga-i ʟ̣ū lᴀ gu lᴀ qꜝa′oʟꜝxai′yañ wᴀnsū′ga. A′asîñ a′si gwai′ya-i
g̣adō′ lᴀ la g̣ᴀlg̣ā′łgᴀłdā′asi. ʟua′-i djī′ina ᴀ′ñg̣a lᴀ sqotskidā′ñañ wᴀnsū′ga.
“Wᴀtg̣adagā′ñ dᴀñ ʟ′g̣ołg̣ag̣ᴀn. Si′a ła agᴀ′ñ xaᴀ′ndju” hᴀn lᴀ la sū′udas. Giwa′i
g̣a lᴀ ga g̣ᴀlgā′isʟasi. Î′sîñê′sîñ gwai′a-i g̣adō′xa lᴀ ga g̣ᴀlgā′łg̣ᴀldaasi.
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And when it stopped he tried to pull in the lines. He pulled out something wonderful,
head first. Broad seaweeds grew upon its lips. It lay with halibut nests piled together
[around it].[8] He began to put the halibut into the canoe. When the canoe was full he pulled the
canoe out to make it larger. After he had put them in for a while longer his canoe
was full, and he released it.
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Giên î′sîñ gā′-isʟia-i ʟ̣ū lᴀ gi lᴀ dᴀ′ñg̣aawas. Gū′gus tꜝag̣anē′ la dᴀñᴀ′ndjîʟꜝxas.
L’ kꜝū′dᴀ gut ñā′lagᴀs. L’ łtᴀ′lgaga′-i gutg̣ᴀ′n qꜝa′-idasi. Xagwa′-i lᴀ īʟ̣x̣idā′ñ
wᴀnsū′gᴀñ. ʟua′-i lā′g̣a sta′ʼgasi giên gutg̣e′istᴀ lᴀ dᴀñgī′djiʟꜝxagᴀ′ñᴀsi. Lᴀ īʟ̣
qa′o⁺di ʟua′-i lā′g̣a sta′ʼgasi giên lᴀ la ʟ′sʟgias.
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Then they went away. He brought halibut to his wife. She dried them. Then he again
called for his son, and when he had finished painting him up he said to him: “Now,
chief, my son, go over there and see your uncles.” So he started thither. He came
and sat down at the end of the town. After he had sat there for a while they discovered
him. They came running to him. They then found out who he was. And they again moved
over to where his mother lived.
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Giên stᴀ lᴀ ʟuqā′-ig̣oasi. Djā′g̣ᴀñ gi xagwa′-i lᴀ ʟgua′si. L’ djā′g̣a qꜝā′gada′si.
Giê′nhao î′sîñ gitg̣ᴀ′ñ g̣ᴀn lᴀ g̣ag̣oyā′ñañ wᴀnsū′ga. Giên î′sîñ lᴀ gi lᴀ gî′ñg̣atgī′ga-i
ʟ̣ū lᴀ la sū′udas “Ha-i, kî′lsʟa-i łqên, adjx̣uā′ dᴀñ qā′g̣alᴀñ naxa′ns ła qî′ñg̣a.”
Giê′nhao g̣a lᴀ qā′-idᴀñ wᴀnsū′ga. Lnagā′-i gia′ogi lᴀ qꜝa′oʟꜝxasi. L’ qꜝa′o-u qa′odi
la g̣ei ʟꜝ qē′xas. Lᴀ ʟꜝ da′ox̣ides. Ā′hao ʟꜝ lag̣ᴀ′n ʟꜝ u′nsᴀtdaalañ wᴀnsū′ga. Giên
gagū′ l’ a′og̣a nā′gᴀs g̣a î′sîñ ʟꜝ tcꜝig̣ahū′nᴀñᴀs.
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After they had lived there for a while he went out wearing his wren skin. He said:
“Mother, look at me.” Then his mother went out after him. He sat as broad, high, cumulus
clouds over the ocean.[9] His mother looked. Then he came in and asked his mother: “Did I look well?” “Yes,
chief, my son, you looked well.” Then he also took the blue-jay skin, and he said
to his mother: “Look at me.” Then she went out after him. Her son sat blue, broad,
and high over the sea. Then he came in and said: “Mother, did I look well?” “Yes,
chief, my son, you looked well.” And he also went out with the [[30]]woodpecker and said: “Mother, look at me.” Then she went out after him. He sat over
the sea, the upper part of him being red. She smiled at her son, and when he came
in he said: “Mother, did I look well?” “Yes, chief, my son, the supernatural beings
will not tire of looking at you.”
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Gu lᴀ naxā′ñg̣o qao′⁺di datcꜝa′-i qꜝᴀl dᴀ′ñat ᴀ′ñg̣a la qax̣uā′lañ wᴀnsū′ga. “Ā′wa-i,
dī łᴀ qē′xañ” hᴀn l’ sī′wus. Giên l’ a′og̣a l’ ʟ̣g̣a qax̣uā′las. Tᴀñg̣ ona′-i g̣a
l’ qwē′g̣awa-qꜝō′łdjiwas. L’ a′og̣a qe′iñᴀs. Giên l’ qatcꜝai′as giên a-u′ñ at lᴀ kiä′nᴀñᴀs
“Dī gua lā′ga.” “Ā′ña, kî′lsʟa-i łqên, dᴀñ lā′gᴀñ.” Giê′nhao ʟꜝai′ʟꜝga-i qꜝᴀl î′sîñ
lᴀ îsdai′yañ wᴀnsū′ga. Giên hᴀn ā′wuñ lᴀ sū′udas “Dī ła qē′xᴀñ.” Giên l’ g̣ō′ʟ̣ag̣a
la qax̣uā′lasi. Tᴀñg̣ona′-i g̣a l’ gī′tg̣a g̣ō′łg̣ał qꜝo′łdjiwasi. Giên l’ qatcꜝai′as
giên hᴀn l’ sī′wus “Ā′wa-i dī gua lā′ga.” “Ā′ña, kîlsʟa′-i łqên, dᴀñ lā′gᴀñ.” Giên
sʟudjā′g̣adᴀña-i î′sîñ dᴀ′ñat [[31]]lᴀ qā′x̣ułs giên hᴀn l’ sī′wus “Ā′wa-i dī łᴀ qē′xᴀñ.” Giên l’ ʟ̣g̣a lᴀ qā′x̣ułs. “Tᴀñg̣ona′-i g̣a sᴀ′gui l’ sg̣ētłtᴀ′px̣iañwas.” Gitg̣ᴀ′ñ g̣a agᴀ′ñ lᴀ dᴀ′ñgidᴀs. Giên
l’ qatcꜝia′-i ʟ̣ū l’ sī′wus “Ā′wa-i, dī′gua lā′ga.” “Ā′ña, kîlsʟa′-i łqên, sg̣ā′na-qeda′s
dᴀ′ñg̣a qea′xolgîlgā′nsga.”
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Then he said: “Mother, I shall see you no more. I am going away from you. When I sit
in front of Qꜝanᴀ′ñ[10] in the morning, there will be no breeze. No one can touch me.[11] When the sky looks like my face as my father painted it there will be no wind. In
me (i.e., in my days) people will get their food.”[12] “Now, chief, my son, when you sit there in the morning I will send out feathers for
you.”
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Giên hᴀn l’ sī′wus “Ā′wa-i ʟan dᴀñ ł qî′ñga. Dᴀñ stᴀ ł qā′-ida. Qꜝanᴀ′ñ tꜝa′g̣a ł
qꜝa′o-uła′s giên gᴀm ʟgu stᴀ x̣utskîtg̣ᴀñgā′nsga. Dīgi siîñā′g̣asga. Dī g̣ō′ñg̣a dī
gi gîñg̣e′idᴀñ gañā′ñ g̣etuła′s giên gᴀm ʟgu stᴀ x̣ū′tskîtg̣ᴀñgā′nsga. Xā′-ides dī
g̣ei xełā′ñ g̣egīdᴀg̣ā′nsga.” “Haku, kîlsʟa′-i łqên, dā qꜝa′o-ułas giên łtᴀ′ng̣o dᴀñ gi ł gug̣a′osgadag̣ā′nsga.”
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Then he started off from his mother. His father also went off from her, and said:
“I also am going away from you. Settle yourself at the head of the creek. I shall
see you sometimes and I shall also see my son.” Then he, too, went off.
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Giên awu′ñstᴀ l’ qā′-idañ wᴀnsū′ga. L’ g̣ō′ñg̣a ê′sîñ lᴀ stᴀ qā′-itx̣idie′s giên hᴀn
sī′wus: “Ła ê′sîñ dᴀ′ñstᴀ qā′-ida. G̣ᴀ′nʟ̣a-i qā′sg̣a łᴀ agᴀ′ñ ʟg̣ag̣e′iłdañ. Dᴀñ ł qîñg̣ā′nsga
giên gī′tg̣ᴀñ î′sîñ ł qîñg̣ā′-nsga.” Giên la ê′sîñ qā′-idañ wᴀnsū′ga.
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And at evening she called for her youngest uncle. She said to him: “When you go fishing
to-morrow wear a new hat and have a new paddle.” And early next day they went fishing.
Then she sat down at the end of the town with her knees together. And when she pulled
up her dress the wind blew out of the inlet. Every time she raised it higher more
wind came. When she had raised it to a level with her knees a very strong wind blew.
And she stretched her arm to the thread of life[13] of him only who wore the new hat, and she saved him, because his wife left something
for her. That was Fine-weather-woman,[14] they say.
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Giên sîñx̣ia′s giên l’ qā′g̣a da′og̣anagas g̣ᴀn lᴀ g̣ā′g̣oyîñᴀs. Giên hᴀn lᴀ la sū′udas
“Da′g̣ał ʟꜝ xa′og̣agia′-i giê′nᴀ dadjî′ñ ʟa′ʼga gut êsî′ñ giê′nᴀ ā′la-i î′sîñ ᴀ′ñg̣a
ʟa′ʼdañ.” Giên dag̣ala′-ig̣a sîñg̣a′-ixᴀn ʟꜝ xa′og̣agiäsi. Giên lnagā′-i gia′ogi lᴀ
qꜝaokū′djîłsi. Giên łqēdaga′-i ᴀ′ñg̣a lᴀ dᴀñgī′stałia′-i ʟ̣ū tā′djîłsg̣as. Sa′nᴀñ
lᴀ îstag̣ᴀ′nsi kꜝea′ł tadja′-i wai′gi qä′skidesi. Kꜝō′lᴀñ ʟ̣ū lᴀ dᴀñgī′stᴀłia′-i ʟ̣ū
yan djiłī′xᴀn l’ xā′sʟsg̣a′si. Giên nᴀñ dadjî′ñg̣aʟa′ʼgas wa′nwa-i gi sg̣u′nxᴀn lᴀ
xā′g̣atsg̣as giên lᴀ la qā′g̣ᴀndag̣a′ñ wᴀnsū′ga l’ djā′g̣a lᴀ gi giaî′nxaiyag̣ᴀn
g̣aga′n ᴀ. Ḷla′-djat hao idjā′ñ wᴀnsū′ga.
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Then she took her mat and property and started into the woods up the bed of the creek.
And she fixed herself there. And a trail ran over her. She said that they tickled
her by walking upon it, and she moved farther up. There she settled for good. When
her son sits [over the ocean] in the morning, she lets small flakes of snow fall for
[him]. Those are the feathers.
This is one of the most important of all Haida stories, telling as it does of the
incarnation of the sky god, the highest deity anciently recognized by them. Sîñ, the
name by which he is known, is the ordinary word for day as distinguished from night
and from an entire period of twenty-four hours, which also is called “night;” but
it seems to be more strictly applied to the sky above as it is illuminated by sunshine.
Hence I have chosen to translate the word “Shining-heavens.” A similar conception
is found among the Tsimshian of the neighboring mainland, where the sky god is known
as Laxha′. It would be interesting to learn whether it also obtains among the related
Tlingit of Alaska.
[[27]]
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Giê′nhao lgudja′-i at ʟāwa′-i ᴀ′ñg̣a la îsta′si giên l’ qax̣iagiā′lᴀñ wᴀnsū′ga g̣ᴀ′nʟ̣a-i
qā′łi g̣ei ᴀ. Giê′nhao gu agᴀ′ñ lᴀ ʟg̣ā′g̣eiłda′asi. Giên lᴀ gut kꜝīwā′gas. Lᴀ ʟꜝ
tꜝasê′lgᴀñᴀñ l’ sū′us giên dī′tgi ê′sîñ l’ g̣ō′dalgialañ wᴀnsū′ga. Ga′-iguhao l’ tcī′ag̣eiłsg̣oā′nañañ
wᴀnsū′ga. L’ gī′tg̣a qꜝa′o-ułas giên tꜝa′g̣ao kꜝᴀ′mdᴀla gī lᴀ gug̣a′oskadagᴀ′ñᴀs.
Ga′-ihao łtᴀ′ng̣o īdjā′g̣ᴀn.
Hao ʟan l’ g̣e′ida.
[[32]]
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[1] A stream flowing into the Pacific about 1½ mile east of Kaisun. [↑]
[2] I have not identified this bird with certainty, although the name is very much like
that given me for the red-winged blackbird (Agelaius phœniceus, Linn.). [↑]
[3] A common expression to indicate the excellence of carvings. [↑]
[4] Yen xagî′t are long, narrow clouds, probably stratus, said to indicate that there will be fair
weather next day. [↑]
[5] Devilfishes were usually employed to bait the hooks for halibut. To catch a halibut
of supernatural character they secure a devilfish of the same kind. [↑]
[6] The halibut fishing grounds were all named and were owned by certain families. [↑]
[7] These incantations are uttered to induce the halibut to take the hook. [↑]
[8] In another story this creature is called Mother-of-halibut. [↑]
[9] These various clouds are represented as Shining-heavens with his different bird blankets
on. Clouds are more often thought of as the clothing of The-one-in-the-sea. [↑]
[10] An inlet or river. My interpreter suggested that it might be Qanō′, an inlet north
of Kaisun, but the name that occurs here is quite common. A river of this name flows
into the sea near Frederick island. [↑]
[11] The word used here is also applied to the sons of chiefs who can not be touched without
bringing trouble upon the aggressor. [↑]
[12] When Shining-heavens presides, or, in other words, when these clouds are seen, it
will be calm at sea. [↑]
[13] Compare the story of “[The one abandoned for eating the flipper of a hair seal],” note [17]. The word used here is wa′nwai, one of doubtful meaning. [↑]
[14] ʟla-djat, “Fine-weather-woman,” is often referred to in the stories. One of the winds,
the northeast wind, was named after her, and by the West Coast people at least she
seems to have been identified with the Creek-woman at the head of Djū. [↑]
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The Canoe people who wear headdresses
[Told by Walter McGregor of the Sealion-town people]
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Qꜝadᴀx̣uā′ ga djî′łg̣eida lgîns
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There were ten of them, and they went to hunt with dogs. After they had gone along
for some time it became misty about them, and they came to a steep mountain[1] and sat there. Their dogs walked about on the ground below. They yelped up at them.
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Giê′nhao l’ ʟā′ałg̣o xa g̣ō′ʟ̣ᴀg̣a lᴀ gᴀ′ndax̣îtg̣ā′wañ wᴀnsū′ga. L’ gᴀndā′lg̣o qa′odihao
lᴀ gi yä′nᴀñᴀg̣eiłg̣oas giên nᴀñ ʟ′dag̣awa stala′ g̣a′-iłgᴀłda gu la gᴀ′nłinaʟꜝxag̣ā′wañ
wᴀnsū′ga. Giê′nhao xā′ga-i lā′g̣a xē′daxa ʟga′-i lga-i g̣ei lā′g̣a gᴀnłgałg̣wa′asi.
La g̣a sqē′nanłg̣ogā′ñañ wᴀnsū′ga.
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Then they started a fire on top of the mountain, and one among them who was full of
mischief put his bow into the fire. But, when it was consumed, it lay on the level
ground below. Then he also put himself in. After he had burned for a while and was
consumed, lo, he stood on the level ground below. Then he told his elder brothers
to do the same thing. “Come, do the same thing. I did not feel it.” So they threw
themselves into the fire. They were consumed and stood at once on the level ground.
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Giê′nhao ʟdag̣awa′-i u′ngu lᴀ tcꜝaanō′g̣adag̣wasī′ giên l’ sū′ug̣a nᴀñ giūgā′was łg̣ē′da-i
ᴀ′ñg̣a tcꜝā′anawa-i g̣ei xag̣ā′sg̣aiyañ wᴀnsū′ga. Giên lā′g̣a g̣oha-ilua′-i ʟ̣ū xē′dᴀ
ʟga-l’ga-i gu ʟꜝa lā′g̣a xag̣odie′si. Giê′nhao la ê′sîñ agᴀ′ñ ʟ̣g̣ā′sg̣as. L’ g̣oxagᴀ′ñdi
qa′odi l’ x̣ᴀlhā′ilua-i ʟ̣ū xē′dᴀ ʟga-l’ga-i gu ʟꜝ lᴀ giā′gᴀñᴀsi. Giê′nhao kꜝwai′g̣alᴀñ
ê′sîñ gañā′ñ lᴀ î′sxałsi. “Halᴀ′ dalᴀ′ñ î′sîñ gañā′ñ î′sg̣o stᴀ. Gᴀm gu łᴀ qꜝałag̣ᴀ′ñgᴀñ.”
Giê′nhao tcꜝaanua′-i g̣ei gu ʟꜝ ʟîsg̣ā′asi. X̣ᴀlhā′-iluᴀsi giên ʟga-l’ga′-i gu ʟꜝa
giagᴀ′ñgᴀñᴀsi.
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And when they put the next to the eldest in, his skin drew together as he burned.
His eyes were also swollen by the fire. That happened to him because he was afraid
to be put in. When he was consumed he also stood below. The same thing happened to
the eldest. This mountain was called “Slender-rock.”
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Giên nᴀñ kꜝwai′as gū′stᴀ nᴀñ qā′g̣agas ê′sîñ lᴀ ʟꜝ ʟ̣g̣ā′sg̣aga-i ʟ̣ū l’ qꜝᴀl gū′tg̣a
x̣ᴀlłgᴀ′mdax̣ide′s. L’ xᴀ′ñe g̣a ê′sîñ x̣ᴀlsqā′sg̣asʟas. Ḷg̣ā′sg̣aga-i gī l’ łg̣oagaiyā′g̣ᴀni
g̣agā′nhao l’ īdjā′ñ wᴀnsū′ga. L’ x̣ᴀlhā′-ilua-i ʟ̣ū la ê′sîñ xē′dᴀ giā′gᴀñᴀs. Giên
nᴀñ kꜝwai′yas ê′sîñ gañā′xᴀn agᴀ′ñ îstā′si. Łg̣atꜝā′djiwas hᴀ′nhao ʟdag̣awa′-i kig̣ā′ñ
wᴀnsū′ga.
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Then they left it. After they had traveled about for a while a wren made a noise near
them. They saw a blue hole in the heart of the one who was traveling nearest to it.
And after they had gone on a while longer they came to the inner end of Masset inlet.
When they had traveled on still farther (they found) a hawk[2] feather floated ashore. This they tied in the hair of the youngest. He put feathers
from the neck of a mallard around the lower part of it. It was pretty.
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Giê′nhao stᴀ lᴀ gᴀ′ndax̣îtg̣ā′wañ wᴀnsū′ga. L’ gᴀndā′ldig̣o qa′odihao da′tcꜝi l’ dagwu′lgi
łkiā′g̣was. Ga-igū′stᴀ nᴀñ ʟ̣′dadjia′s kꜝū′g̣a gu l’ g̣ō′łg̣ał xē′łsu la qî′ñg̣awañ
wᴀnsū′ga. Giê′nhao ga′-istᴀ lᴀ gᴀndā′lg̣o qa′odihao G̣ao sʟꜝî′ñ g̣a lᴀ gᴀ′ndalʟꜝxag̣ā′wañ
wᴀnsū′ga. L’ gᴀndā′lg̣o qa′odihao skiä′mskun tꜝā′g̣un gā′-itꜝaoga′ogadie′s. A′hao
nᴀñ dā′og̣ᴀnas la kiug̣ā′wañ wᴀnsū′ga. Xā′xa x̣îl tꜝā′g̣ona-i qꜝol g̣adō′ lā′g̣a la
îstag̣wā′si. Lā′g̣a lā′gasi.
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Now they came to a temporary village. They camped in a house in the middle which had
a roof. They began eating mussels which were to be found at one end of the town. He
who was mischievous made fun of the mussels. He kept spitting them out upward. By
and by they set out to see who could blow them highest [through the smoke hole]. One
went up on the top of the house and held out his blanket, which was over his shoulder.
By and by he looked at it. His blanket was covered with feathers. They did not know
that this was caused by their having broken their fast.
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Giê′nhao gū′g̣a lā′na sî′ldiyagas gu lᴀ gᴀ′ndalʟꜝxag̣was. Giê′nhao ya′kug̣a ga ta′-iîs
sg̣oā′nsᴀñ g̣ā′gîłiagas g̣aha′o lᴀ îsg̣ā′wañ wᴀnsū′ga. Giê′nhao lnagā′-i gia′ogi g̣ᴀl
qꜝā′awasi lᴀ tā′x̣idig̣oasi. ʟꜝ sū′ug̣a nᴀñ giūgā′was g̣ala′-i g̣ᴀn la qꜝa′ʼgasi.
Lᴀ x̣utqꜝā′tꜝałgᴀñᴀsi. Qa′odihao nᴀñ x̣utcꜝiya′-i ʟꜝ qî′ñx̣idiya′ñ wᴀnsū′ga. Na u′ngui
nᴀñ qā′ałas giên kꜝia′og̣a lᴀ skiū′djîłsi giên l’ skiū g̣ei īdjî′ñᴀsi. Qa′odihao gī
lᴀ qexai′asi. Łtᴀ′ng̣o sg̣u′nxᴀn la skiū′gîñgiā′gᴀñᴀs. A′hao ʟꜝ gutg̣ā′tgodax̣idia hao gᴀm g̣ᴀn l’ u′nsᴀtg̣ᴀñg̣ā′wañ wᴀnsū′ga.
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And after they had walked about for a while in the town they found an old canoe. Moss
grew on it. Nettles were also on it. They pulled these off, threw them away, and repaired
it. Then the mischievous one made a bark bailer for it. On the handle he carved a
figure like a bird. He carved it in a sitting posture. They tied a [[38]]bunch of feathers in the hair of one of their number, and he got in forward with a
pole. Another went in and lay on his back in the stern. They poled along.
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Giê′nhao lnagā′-i gut la gᴀ′nłᴀłg̣o qao′dihao ʟū-gᴀnsilā′ga la qē′xag̣ā′wañ wᴀnsū′ga.
Lᴀ gut kî′nxanā′agas. At lᴀ gut g̣odᴀ′ñx̣al īdja′s. La dᴀñdā′ñg̣og̣awas giên lᴀ la
ʟ′g̣ołg̣agā′g̣was. Giên nᴀñ giūgā′was kꜝō′dji-x̣ū′dao g̣ᴀn ʟ′g̣ołg̣as. Gidjigī′da
gu gī′nᴀ lᴀ qꜝa′it-xete′t-dag̣ᴀñā′gas. Qꜝa-itqꜝā′was. Giên tꜝā′g̣un g̣a ê′sîñ nᴀñ
ʟꜝ [[39]]kiūłqā′-idjalas giên sqeux̣uā′ sqꜝā′ño lᴀ sqꜝagî′ns dᴀ′ñat la qaʟ̣′gas. Giên l’ sg̣oā′na
ê′sîñ tꜝā′ñg̣a ta-ig̣aʟ̣′naʟ̣gᴀs. Giê′nhao l’ kîtgī′dax̣îtg̣ā′awañ wᴀnsū′ga.
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After they had gone along for a while they came to a village where a drum was sounding.
A shaman was performing there. The glow [of the fire] shone out as far as the beach.
Then they landed in front of the place, bow first, and the bow man got off to look.
When he got near [the shaman said]: “Now, the chief Supernatural-being-who-keeps-the-bow-off is going to get off.” He was made
ashamed and went directly back.
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L’ gīdā′lgîñg̣o qa′odi lā′na g̣ag̣odī′a gu gaodja′o xegᴀ′ndia g̣ᴀ′nstᴀ lᴀ ʟūqā′ʟꜝxag̣oas.
Gu nᴀñ sg̣ag̣adia′si. Kꜝī′wa-i g̣ē′stᴀ qꜝā′tgi xᴀn g̣og̣ā′adaga łgidjū′usg̣adia′s.
Giê′nhao xē′tgu lᴀ kung̣a′ogîłg̣wasi giên nᴀñ sqē′wagas qeā′ñg̣atꜝałsi. G̣ᴀn l’ ā′xᴀnag̣ela′-i
ʟ̣ū “Hᴀku īʟꜝga′-i qatꜝałsa′-o ī′djîñ Sg̣ā′na-kîtg̣adjū′gîns.” Giê′nhao lᴀ ʟꜝ kîlg̣e′idaxā′sʟaiya′s
giên siłgiā′ñ xᴀn l’ qāʟ̣′gas.
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And the next one got off to look. When he got near [the shaman said]: “Chief Hawk-hole[3] is going to get off.” And he looked at himself. There was a blue hole in him. He
became ashamed and went back.
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Giên gū′stᴀ lā′na ê′sîñ qîñg̣atꜝā′lᴀsi. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū “Ī′ʟꜝga-i qatꜝᴀ′lsa-o
ī′djîñ Skiä′mskun-xē′lᴀ.” Giên gudᴀ′ñ l’ qē′xaiyas. L’ g̣ō′łg̣ałxē′las. Giên lᴀ ʟꜝ
kîlg̣ē′daxasʟa’s giên l’ stīłʟ̣′gas.
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The next one also got off to look. When he got near he heard the shaman say again:
“Now the chief Supernatural-being-on-whom-the-daylight-rests is going to get off.”
And he went back.
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Giên gū′stᴀ lā′na ê′sîñ qeā′ñgatꜝᴀłsî′ñᴀsi. Lᴀ ê′sîñ g̣ᴀn ā′xᴀnag̣elā′-i ʟ̣ū î′sîñ
nᴀñ sg̣ā′gas î′sîñ hᴀn sī′wus lᴀ gū′dᴀñᴀs “Hᴀku ē′ʟꜝga-i qaatꜝā′lsa-o ē′djîñ Sg̣ā′na-sa′nʟ̣ina-ᴀ′ndjugîns.” Giên la êsî′ñ stᴀ stiłsg̣ā′sa.
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Then the next one got off. He (the shaman) said, as before: “Now the chief Supernatural-being-on-the-water-on-whom-is-sunshine
is going to get off.”
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Giên gū′stᴀ lā′na ê′sîñ qatꜝā′las. Î′sîñ gañā′xᴀn ʟꜝ sī′wusi “Hᴀku ī′ʟꜝga-i qatꜝᴀ′lsᴀñ Sg̣ā′na-x̣a′-iaᴀ′ndjugîns.”
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And another one got off to look. When he got near [he said]: “Now the chief Supernatural-puffin-on-the-water[4] is going to get off.” He was also ashamed and went back.
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Giên î′sîñ nᴀñ qeā′ñgatꜝa′lᴀsi. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū “Hᴀku ī′ʟꜝga-i qatꜝᴀ′łsa-o ē′djîñ Sg̣āna-qoxᴀn-a′ndjugîns.” Giên la êsî′ñ ʟꜝ kîlg̣e′idaxāsʟa′s
giên l’ stīłʟ̣′gas.
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And another got off. He (the shaman) said to him: “Now the chief Hawk-with-one-feather-sticking-out-of-the-water[5] is going to get off.” He looked at the shaman from near. He had a costume like his
own. Then he also went back.
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Giên î′sîñ nᴀñ qatꜝā′lᴀs. La ê′sîñ gañā′xᴀn ʟꜝ suudā′si “Hᴀku ī′ʟꜝga-i qatꜝᴀ′lsa-o ī′djîñ Skiä′mskun-tꜝa′odjugîns.” Giên ā′xᴀn nᴀñ sg̣ā′gas la
qē′iñᴀs. ʟgu gī′nᴀ la giā′gîns gañā′ñ gī′nᴀ g̣e′ida la giā′giñᴀs. Giên la ê′sîñ stiłʟ̣′gas.
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Still another got off. When he, too, got near [the shaman said]: “Now the chief Wearing-clouds-around-his-neck[6] is going to get off.” And he, too, went back.
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Giên î′sîñê′sîñ nᴀñ qatꜝᴀ′łs. La ê′sîñ g̣ᴀn ā′xᴀnag̣ela′-i ʟ̣ū “Hᴀku ī′ʟꜝga-i qātꜝᴀ′lsa-o ī′djᴀñ Yên-xē′łgîñ.” Giên la ê′sîñ stiłʟ̣′gas.
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And another got off. When he came near [the shaman said]: “Now the chief Supernatural-being-with-the-big-eyes
is going to get off.” He remembered that he had been thus.[7]
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Giên î′sîñ nᴀñ qatꜝā′lᴀs. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū “Hᴀku ī′ʟꜝga-i qatꜝā′lsa-o ē′djᴀñ Sg̣ā′na sqā′sg̣etgîns.” Ḷū ʟgu l’ ī′djas g̣ᴀn lᴀ gutskidā′ñ
wᴀnsū′ga.
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And yet another got off. When he, too, came near the door [the shaman said]: “Now
the chief Supernatural-being-lying-on-his-back-in-the-canoe is going to get off.”
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Giên î′sîñê′sîñ nᴀñ qatꜝā′las. La ê′sîñ kꜝiwa′-i g̣ᴀn ā′xᴀnag-ela′-i ʟ̣ū “Hᴀku ī′ʟꜝga-i qatꜝā′lsa-o ē′djîñ Sg̣ā′na-tā′-ig̣aʟ̣î′ngîns.”
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Then he got on again, and the oldest got off to look. When he came near [the shaman
said]: “Now the chief who owns the canoe, Supernatural-being-half-of-whose-words-are-raven,
is going to get off.”
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Giên l’ qaʟ̣′gas giên nᴀñ kꜝwai′yas ê′sîñ qeā′ñg̣atꜝᴀłsi. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū
“Hᴀku ī′ʟꜝga-i ʟua′-i dag̣ā′si qatꜝᴀ′lgᴀnqasag̣a′-o ē′djîñ Sg̣ā′na-kîl-tꜝē′dji-ya′lᴀgîns.”
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Then the eldest brother said: “Truly, we have become supernatural beings. Now, brothers,
arrange yourselves in the canoe.” Then they took on board some boys who were playing
about the town. They put them in a crack in the bottom of the canoe. And they pulled
up grass growing at one end of the town for nests. They arranged it around themselves
where they sat.
[[40]]
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Giê′nhao l’ kꜝwai′ᴀg̣a hᴀn sī′wus “Ya′nhao īʟꜝ sg̣ā′nag̣wag̣eā′lᴀg̣ᴀn. Hᴀku stᴀ, agᴀ′ñ łᴀ ʟ′g̣ołg̣a-ga′-isʟug̣o.” Giên lnagā′-i g̣ei ʟ g̣axā′ nā′ñᴀsi lᴀ īʟ̣g̣oa′si.
ʟua′-i sʟꜝî′ña ʟudā′lᴀsi g̣a lᴀ dā′sgîtg̣oasi. Giên lnagā′-i gia′ogi qꜝᴀn łtᴀ′lg̣a
g̣ᴀn lᴀ kīʟ̣′g̣oas. ʟg̣et l’ tcꜝixā′ñg̣oas g̣ei g̣adō′xałg̣añ lᴀ ʟꜝ ta′-iłgᴀłdag̣oasi.
[[41]]
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Then they started round the west coast. When the one who had a pole slipped his hands
along it, its surface became red. He alone pushed the canoe along with his staff.
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Giê′nhao daosgua′ gut lᴀ gī′dax̣îtg̣ā′wañ wᴀnsū′ga. Sqꜝā′ño la sqꜝagiā′ñᴀs gut lᴀ
ʟłiya′-i ʟ̣ū tꜝā′skꜝi-qꜝᴀl sg̣ē′da ʟꜝᴀ la sqꜝā′gîñᴀs. La sg̣u′nxᴀnhao tꜝaskꜝia′-i
at ʟua′-i kitgīdā′lᴀsi.
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As they floated along, when they found any feathers floating about, they put them
into a small box. If they found flicker feathers floating about, they were particularly
pleased and kept them.
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L’ gidā′lgîñg̣oas gut tꜝā′g̣un ga-itꜝa′ogîñdā′las giên g̣o′da kꜝu′dala lᴀ î′stag̣ā′was
g̣ei lᴀ î′stag̣ō′gᴀñᴀs. Qañg̣ā′sg̣a sg̣ā′ltcꜝît tꜝā′ag̣un ga-itꜝa′ogîñdā′lᴀs giên
la î′stagᴀñᴀs.
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Then they came to a town. A woman went about crying near it. They took her in with
them. When this woman’s husband came from fishing with a net [he thought] some man
had his arms around his wife. Then he put burning coals on the arms about her. But
it was his wife who got up crying.[8] It was she who was going about crying, whom they took in.
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Giên lā′na g̣ā′g̣odia g̣ᴀ′nstᴀ lᴀ gīdā′lʟꜝxag̣ā′was. L’ ʟā′g̣ei nᴀñ djā′ada sg̣ā′-iłqā′g̣oñᴀs.
Giê′nhao qꜝadᴀ′ñ lᴀ la qaʟ̣′dag̣was. A′hao nᴀñ djā′ada ʟā′lg̣a wᴀ stᴀ ā′xada-în l’
îsg̣ā′was ʟ̣ū l’ djā′g̣a tꜝᴀ′lgi nᴀñ ī′łiña ʟx̣iā′ndies. Ḷū′hao g̣otx̣ā′l dā′djag̣a
tꜝa′łg̣a lᴀ la ʟʟū′łdaiyas. L’ djā′ag̣a ʟꜝa kꜝᴀ′ñgîñañ g̣atū′łdaiyas. Hao ᴀ sg̣ā′-iłgwañ
qꜝa′dᴀñ lᴀ qaʟ̣′dag̣awañ wᴀnsū′ga.
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Then they made a crack in the bottom of the canoe for her and put her hand into it,
whereupon it ceased paining her. They made her their sister. They placed her above
the bailing hole.
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Giê′nhao ʟua′-i sʟî′ña la g̣ᴀn lᴀ kīdag̣wā′si giên g̣a l’ sʟꜝa-i la dadjî′sgîtg̣wa′si,
giên ʟan lā′g̣a stꜝeigā′ñ wᴀnsū′ga. Lᴀ la djā′asidag̣e′iłg̣was. Qā′tᴀnxᴀla′-i sī′ᴀg̣a
lᴀ la g̣e′iłdag̣oas.
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Then they came in front of Kaisun. And the woman at the head of Djū, Fine-weather-woman,[9] came to them. [She said]: “Come near, my brothers, while I give you directions. The
eldest brother in the middle will own the canoe. His name shall be ‘Supernatural-being-half-of-whose-words-are-Raven.’[10] Part of the canoe shall be Eagle; part of it shall be Raven. Part of the dancing
hats shall be black; part of them shall be white. The next one’s name shall be ‘Supernatural-being-with-the-big-eyes.’
The one next to him will be called ‘Hawk-hole.’ The next one will be called ‘Supernatural-being-on-whom-the-daylight-rests.’
The next one will be called ‘Supernatural-being-on-the-water-on-whom-is-sunshine.’
The next one will be called ‘Puffin-putting-his-head-out-of-the-water.’ The next will
be called ‘Wearing-clouds-around-his-neck.’ The next will be called ‘Supernatural-being-lying-on-his-back-in-the-canoe.’
The next will be called ‘Supernatural-being-who-keeps-the-bow-off.’ He will give orders.
Wherever you give people supernatural power he will push the canoe. And the next younger
brother will be called ‘Hawk-with-one-feather-sticking-out-of-the-water.’ And the
sister sitting in the stern will be called ‘Supernatural-woman-who-does-the-bailing.’
Now, brothers, set yourselves in the canoe. Paddle to Stā′ngwai.[11] It is he who paints up those who are going to be supernatural beings. He will paint
you up. Dance four short nights in your canoe. Then you will be finished.” That was
how she spoke of four years.
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Qa′-isun xē′tgu lᴀ ga-i′sʟʟꜝaxā′g̣aawañ wᴀnsū′ga. Giên Djū qā′sg̣a djī′na ʟla-djat
la g̣ᴀ′nstᴀ qā′ʟꜝxasg̣as. “Hā′łgwa dag̣aig̣ā′ña halᴀ′ da′lᴀñ dī kîñgugᴀ′ndᴀ Ya′kug̣a
kꜝwai′ya-i g̣ēts hao ʟua′-i dag̣ā′sa. Sg̣ā′na-kîl-tꜝē′dji-ya′lagîns hᴀ′nhao l’ kig̣ā′sga.
ʟua′-i tꜝē′dji g̣ō′da-gi-x̣iā′ñqasañ. L’ tꜝē′dji êsî′ñ xoeg̣ā′gᴀsga. Djī′łkꜝia-i tꜝē′dji
łg̣ā′łqaasañ; l’ īnag̣wa′-i ê′sîñ g̣adā′sga. Lagū′stᴀ nᴀñ qaas Sg̣ā′na-sqā′sg̣etgîns
hᴀn kiᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas êsî′ñ Skiä′mskun-xē′lᴀ hᴀn kīᴀg̣ā′sga. Lagū′stᴀ
nᴀñ qaas êsî′ñ Sg̣ā′na-sa′nʟ̣na-ᴀndjū′gîns hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas êsî′ñ
Sg̣ā′na-x̣a′-iya-ᴀndjū′gîns hᴀn kīᴀg̣ā′sga. La′gustᴀ nᴀñ qaas êsî′ñ Qoxᴀ′n-ᴀ′ndjugîns
hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas ê′sîñ Yan-xē′łgîñ hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ
qaas êsî′ñ Sg̣ā′na-ta′-ig̣aʟ̣î′ngîns hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas ê′sîñ Sg̣ā′na-kîtg̣adjū′gîns
hᴀn kīᴀg̣ā′sga. La′hao ʟua′-i g̣a kîłhᴀ′ndaasañ. ʟgu dalᴀ′ñ sg̣akꜝui′sux̣idie′s giên
wᴀ gui lᴀ kîtgī′sʟgā′nsga. Wai′giên lagū′stᴀ da′g̣ona-i g̣eidᴀ′s ê′sîñ Skiä′mskun-tꜝa′odjugîns
hᴀn kīᴀg̣ā′sga. Giên djā′asa-i tꜝā′ñax̣ua g̣e′idᴀs ê′sîñ Sg̣ā′na-djat-x̣ū′dagîns hᴀn
kīᴀg̣ā′sga. Ha-i dā′g̣a-ig̣ā′ña agᴀ′ñ łᴀ ʟ′g̣ołg̣a-ga′-isʟg̣o. Stā′ngwai łᴀ tā′ngax̣îtg̣o.
La′hao sg̣ā′na-qeda′s agᴀ′ñ łî′ñgas giên gī gîñgēdᴀ′ñga. La′hao dalᴀ′ñ gi gîñg̣atgā′sga.
G̣āl gîts stᴀ′nsîñ ła x̣iä′łgîñgwᴀñ. Hao ʟ dalᴀ′ñ g̣e′iłgī-ga′-isʟasas ī′dji.” Tā′da
stᴀ′nsiñhao lᴀ kīg̣adai′yañ wᴀnsū′ga.
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Immediately, he (Stā′ngwai) dressed them up. He dressed them up with dancing hats,
dancing skirts, and puffins’-beak rattles. He pulled a skin of cloud round the outside
of the canoe. He arranged them inside of it. Where they sat he arranged their nests.
All was finished.
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Gañā′xᴀnhao lᴀ la ʟ′g̣ołg̣asi. Dji′łkꜝia-i at gᴀndtcꜝîłg̣ā′gîga-i qꜝa-ix̣itᴀg̣ā′ñwa-i
lᴀ ʟ′g̣ołg̣asi. ʟua′-i g̣ᴀ′lg̣ado yan-qꜝᴀl lᴀ dᴀñgułgᴀłdā′asi. Qałī′ᴀg̣a ʟꜝᴀ lᴀ ʟ′g̣ołg̣a-ga′-isʟas.
ʟg̣et L! tcꜝixā′ñᴀs g̣ei ʟꜝ tᴀ′lg̣ag̣ei lᴀ ʟ′g̣ołg̣as. Ā′hao g̣eiłgīgā′g̣ᴀni.
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This is the end.
[[42]]
Compare with this the conclusion of the story of [The-supernatural-being-who-went-naked] and a story in the Masset series (Memoirs of the Jesup North Pacific Expedition,
1905, volume 5, part 1, page 213). It tells the origin of certain supernatural beings
who were supposed to speak through shamans, how they received their names, etc. The
headdresses here referred to are the elaborate structures with carved wooden fronts,
sea-lion bristles around the tops, and rows of weasel skins down the backs. Things
thrown into the fire were supposed to go to the land of souls, hence the idea of sending
men thither in that way is perfectly natural.
[[37]]
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Hao ʟan l’ g̣e′ida.
[[44]]
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[1] This is said to have been the Pillar, a rock on the north coast of Graham island (Haida
name, Łg̣adā′djiwas). [↑]
[2] The skiä′msm or skiä′mskun. See [A-slender-one-who-was-given-away], note [1]. [↑]
[3] The one with a blue hole in his heart made by the wren. The Haida supposed the heart
to be situated just under the breastbone. [↑]
[4] Probably the one who had carved their paddle. [↑]
[5] The one in whose hair they had tied the hawk feather. [↑]
[6] Probably he who held out his blanket on top of the house. [↑]
[7] Referring to the time when he had been put into the fire. [↑]
[8] Her husband mistook her own hands, which she held clasped about herself, for those
of some man. [↑]
[9] Djū is a stream near Kaisun, prominent in the myths. Fine-weather-woman’s story is
told in [How Shining-heavens caused himself to be born]. [↑]
[10] His name is explained in the next sentence. [↑]
[11] An island lying a short distance south of Kaisun. [↑]
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Sounding-gambling-sticks
[Told by Tom Stevens, chief of Those-born-at-House-point]
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Sînxē′gᴀño
Sounding-gambling-sticks
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One whose father was a chief made gambling sticks. And one day he sent out his father’s
slave to call any one who might choose to gamble. “Hū⁺” [he shouted].[1] He did the same thing every day.
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Nᴀñ g̣ō′ñg̣a ēʟꜝxagidā′hao sî′nhao la ʟ′g̣ołg̣akꜝusʟai′yañ wᴀnsū′ga. Giên gaatxᴀ′n
g̣ō′ñg̣añ qꜝołg̣a′og̣a lᴀ taginā′ñg̣agoᴀʼda. “Hū⁺” Sîñg̣aʟ̣a′n skꜝiä′ł gañā′ñ lᴀ sū′ugᴀñasi.
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One morning some one spread out gambling sticks. Only his hands were visible. The
upper part of him was enveloped in clouds. And he (the chief’s son) came and sat opposite
him. After they had talked about what property they would stake they began gambling
together, and he lost. Afterward he staked more. He continued to lose until he lost
all of his father’s property. Then he lost the slaves, and when those were all gone
he staked the rear row of the town. That, too, went. And [he staked] the next row.
That, too, was lost. There were five rows of houses in his father’s town. And again
he wagered a row. That was also lost. He lost all five rows of the town. Then he staked
his father, mother, and sisters. And they were lost.
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Gaatxᴀ′n gī′nᴀ taqō′łdjuułas. Sʟꜝa-i sg̣un qeā′ñgagasi. Sa′gui l’ yä′nañʟ̣x̣ia′ñwas.
Giên la xᴀ′nłag̣a lᴀ qꜝā′g̣oʟꜝxas. Gīnᴀgī′nᴀga gutg̣ᴀ′n î′sîs wā′sg̣oga-i ʟꜝ kî′lg̣ołg̣a
qa′odi gu′tgi ʟꜝ wa′x̣idies, giên lᴀ ʟꜝ tcꜝī′gᴀs. Giên g̣ō′ʟ̣ag̣a î′sîñ lᴀ wa′gas.
Lᴀ ʟꜝ tcꜝī′di qa′odihao g̣oñg̣ā′ñg̣a ginagī′nagaga-i lᴀ tcꜝī′daʟ̣g̣agᴀs. Giên qꜝołg̣awa′-i
g̣ei î′sîñ ga sqā′dax̣i′dᴀsi giên ga-i ê′sîñ ha-ilua′-i ʟ̣ū dīdᴀx̣ū′stᴀ ga g̣ā′g̣eidas
g̣e′istᴀ lᴀ ga wā′sg̣oas. Ga-i î′sîñ qa-îłha′-ilusi. Giên gū′stᴀ ga g̣ag̣odai′asi.
Ga-i î′sîñ qa′-îłsi. L’ g̣ō′ñg̣a lanā′g̣a gu′tg̣a staʟe′iłdaiyañ wᴀnsū′ga. Ḷg̣a î′sîñ
lᴀ ga g̣ā′g̣odasi. Ga-i ê′sîñ qa′-îłsi. Giên lnagā′-i staʟe′îłxᴀn lᴀ tcꜝidā′asi. Giên
g̣ō′ñg̣añ at a′uñ at djā′asîñ lᴀ wā′sg̣oas. Giên ga-i î′sîñ qa′-îłsi.
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The people immediately made ready their canoes and got on board. It was foggy. Then
they went off, and after a while the voices of the crowd became lost in the distance.[2]
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Gañā′xᴀnhao ʟū ʟꜝ dag̣agā′ñas gī ʟꜝ ʟ̣′łgałdas giên gū′g̣a ʟꜝ qasā′gias. Yä′nᴀñagᴀñ
wᴀnsū′ga. Wai′giên daʟ′sdaiyasi giên kî′łgulqꜝa-idalsg̣ag̣ᴀ′ndixᴀn kîlga′o-usg̣asi.
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And after he had gone about in the town for a while he began to push along with a
pole a cedar beam owned by his father, and he got it down to the water.[3] Then he used his gambling-stick bag for a pillow, put on his marten-skin blanket,
and lay down upon it.
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Giên lnagā′-i gu la qā′⁺g̣oñgwañ qa′odi l’ g̣ō′ñg̣a tcꜝū dā′g̣agas lᴀ kîtx̣unᴀ′nsg̣as
giên lᴀ la g̣ē′tg̣atsg̣adas. Giên sîn-qa′oda-i ᴀ′ñg̣a lᴀ tcꜝiłā′dag̣eiłsi giên kꜝu′x̣u
lᴀ tꜝałgū′łs giên l’ ta′-iʟ̣gas.
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Now he floated about. Many nights passed over him. During all that time it was calm
weather. By and by something said to him: “Your powerful grandfather asks you to come
in.” He looked in the direction of the sound. Nothing was to be seen. He saw only
the ripples where it had gone down. He was floating against a two-headed kelp.
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Giên l’ ga-igā′gīgwā′⁺ñas. G̣ei lᴀ gi g̣ā′łdjūgᴀñgwā′ñas. Kꜝiä′ł lᴀ gi ʟ̣a′-iyas.
Qa′odi gī′nᴀ l’ sū′udas “Dᴀñ tcî′ng̣a qō′niga-i dᴀñ qā′tcꜝi-xᴀ′lga.” Gī lᴀ qē′xaʟꜝxaiyasi.
Gᴀm gī′nᴀ gut qꜝałg̣ā′g̣ᴀñᴀs. Sqᴀ′lg̣a sg̣u′nxᴀn lᴀ qe′iñasi. Łqea′ma qā′dji sg̣astî′ñ
łg̣ēt l’ ga-ig̣ā′dᴀsgîñ.
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Then he again covered his face, and something spoke to him as before. Now he looked
through the eyeholes in his marten-skin blanket. After he had looked for a while toward
the place whence the voice proceeded a grebe’s[4] beak came out and [the bird said] at the same time: “Your powerful grandfather asks
you to come in.”
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Giên î′sîñ tcag̣ᴀ′ñ l’ ᴀ′nskides giên î′sîñ gañā′ñ gī′nᴀ l’ sū-udas. Giên kꜝux̣ua′-i
xᴀ′ñē g̣e′istᴀ lᴀ qîñqꜝo′łdaʟꜝxasi. Ga′gu sā′wasi ya′si lᴀ qîndiᴀg̣ᴀ′ndixᴀn ya′ʼxōdada
kꜝū′da kꜝᴀ′tdjîʟꜝxaga′-i atguʟ̣ū′ “Dᴀñ tcî′ng̣a qō′niga-i dᴀñ qa′tcꜝixᴀlga.”
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Then he took his gambling-stick bag, grasped the kelp head, and went down on it. It
was a two-headed house pole on which he started down. He saw it when he passed into
the water.
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Giê′nhao sîn-qa′oda-i gi ᴀ′ñg̣a lᴀ xā′g̣atsi giên łqeā′maga-i qā′dji lᴀ gīdjig̣ī′łdasi
giên gu lᴀ qā′gias. Gia′g̣ᴀñ qā′dji stîñ gut lᴀ qā′x̣iatꜝᴀłs. G̣ayuwa′-i g̣ei l’ ga′og̣aiya-i
ʟ̣ū′hao lᴀ qea′ñañ wᴀnsū′gᴀñ.
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When he stood in front of the house his grandfather invited him inside: “Come in,
grandchild. I have news, grandson, that you came floating about in search of me as
soon as you had lost your father’s [[54]]town.” Then he entered, and he gave him food. He had fasted ever since he lost his
father’s town in gambling.
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Na-i qꜝe-ū′gi lᴀ giā′xaʟꜝxaga′-i ʟ̣ū l’ tcî′ng̣a l’ qā′djixałs. “Qā′tcꜝi łᴀ tꜝakꜝî′ng̣a.
G̣ō′ñg̣añ lanā′g̣a dā tcꜝidag̣ā′sʟa atxᴀ′n dī goa′di agᴀ′ñ dā ga′-igīx̣idas dᴀ′ñat
kꜝiîñā′gᴀn, tꜝakꜝî′ng̣a.” Giên lᴀ qatcꜝa′si giên lᴀ la ga tā′das. A′hao ʟg̣a l’ qa′-isalañ
wᴀnsū′ga g̣ō′ñg̣añ lanā′g̣a lᴀ tcꜝī′dag̣asʟaiyes sta ᴀ.
[[55]]
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And when he was full [the man] said to him: “Break off a bunch of gambling-stick wood
for me which [you will find] at a corner outside.” He went out to it and broke some
pieces off a bunch of sîn.[5] Then he sent him to get something else, and he broke off yew wood. He also refused
that. Then he said to him: “A bunch of it is by that corner.”
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Giên l’ ūgī′ga-i ʟ̣ū hᴀn lᴀ la sū′udas “Halᴀ′ kungida′-ig̣a kiä sînqꜝōłdjū′gᴀn gū′stᴀ
dīgi ga taxā′ʟ.” Giên g̣a lᴀ qā′x̣ułsi giên sîn gu qꜝołdjā′wasi g̣e′istᴀ lᴀ ga gī′xaʟas.
Giên gī′nᴀ adā′asi lᴀ la daogoᴀ′das giên łg̣ēt êsî′ñ lᴀ tꜝaxā′ʟ̣as. Giên ga-i gi î′sîñ
lā′g̣a lᴀ goa′was. Giên hᴀn lᴀ la sū′udas “Akungida′-ig̣a hao l’ qꜝołdjū′gani.”
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And after he had taken all sorts of sticks, he broke some limbs from a bunch of Raven’s-berry
bushes[6] and handed them to him, and he said: “That is it.” Then [the man] made it into gambling
sticks, and when he had finished them he touched two with coals. He put the figure
of a sea otter on one and he put the figure of a young sea otter on the other. Then
he had designs made on five large clam shells. They had figures of cumulus clouds.
And he had five mats woven for him. He had these made for him to stake.
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Giên gī′nᴀ łkꜝiä′na wa′ʟ̣uxᴀn lᴀ î′sdaiya′-i ʟ̣ū kungida′-ig̣a xō′yag̣ā′ng̣a łg̣a-i
qꜝołdjā′was g̣e′istᴀ lᴀ ga gīxā′ʟas giên lᴀ gi lᴀ xā′sʟtcꜝas. Giên “Ga-i î′sîñ” lᴀ
gi lᴀ sī′wus. Giên lā′g̣a sî′ng̣ᴀn lᴀ ʟ′g̣ołg̣asi giên lā′g̣a lᴀ g̣eiłgī′daga′-i ʟ̣ū
lā′g̣a ga sqꜝa′stîñ lᴀ x̣ūtx̣u′ldas. Lᴀ la qō-dā′g̣añadas giên nᴀñ lᴀ sqetsg̣adja′o
dā′g̣ᴀñadas. Giên sqa′ola-i g̣aʟe′ił la g̣ᴀn lᴀ qꜝalᴀnda′asi. Qwē′g̣ao dāg̣ᴀñā′gasi.
Giên lgūs gīʟe′ił î′sîñ la g̣ᴀn la xa′-idas. Wa′sg̣oag̣a g̣ᴀ′nhao la g̣ᴀn lᴀ wa′daiyañ
wᴀnsū′ga.
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He then said to him: “I will let you float away from here. When one night has passed
you will be in front of the town, and you will go to the front of the town and sit
there, ready to gamble with the one who won your property.” And he also gave him tobacco
seeds. “When you begin to gamble, put the stick that has the figure of a sea otter
upon your right shoulder. Put the one that has the figure of a young sea otter upon
the left shoulder. Divide the tobacco seeds equally among those who come and sit on
both sides of you to watch you. They might say that you do not play fair, but the
tobacco seeds are so sweet that they will not say it.”
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Giên hᴀn lᴀ la sū′udas “Ā′sistᴀ dᴀñ ł ga-ig̣ā′gix̣idagîn. Dᴀñ gi g̣āl sg̣oa′nsîñ g̣e′ił
giên lnagā′-i xē′tgu dᴀñ ga-ig̣ā′sgît giên dᴀñ nᴀñ tcꜝigā′gᴀn gī lnagā′-i qꜝaxā′g̣a
dā tꜝaqꜝołtcꜝa′og̣aʟꜝxāsañ.” Giên gul-mā′łga-i ê′sîñ lᴀ gi lᴀ î′sdas. “Dā sî′ndax̣ît
waigiê′nᴀ nᴀñ qōdā′g̣añas sg̣ō′lᴀgi sqalᴀ′ñgu dasqꜝā′sgidᴀñ. Sʟä′nagi î′sîñ nᴀñ sqetsg̣adja′o
dā′g̣añas dasqꜝā′sgidᴀñ. Giên gu′tłg̣ᴀstᴀ dᴀñ gi ga g̣etgadā′ña dᴀñ g̣ᴀn sîndag̣ō′dᴀña
xē′łi g̣ei ła gu′lg̣aga-i gutg̣a′atg̣a î′sdañ. Giên dā îsdī′gutgaña g̣ᴀ′nstᴀ saog̣e′iga.
Gula′-i mā′łga-i xa′ołg̣ada giên gᴀm g̣ᴀ′nstᴀ lᴀ sū′ug̣ᴀñg̣oasᴀñ.”
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When he had finished giving him directions he brought out a small box, and he opened
successively five boxes that were one inside of another. Then from the innermost one
he brought out a hawk feather, put it into the corner of [the chief’s son’s] eye,
and turned it round. And when he pulled it out, it was full of blood. Then he squeezed
this off, washed it, and pushed it in again. After he had done the thing again it
was clean, and he did the same thing to the one on the other side. And when that had
also become clean he put it also into his mouth. Thence he pulled out dead lice that
he had eaten. He pulled them out stuck to the hawk feather. His eyes had become full
of blood from seeing his sister’s bloody heel. That was why he lost.
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Lᴀ la kî′ñgugᴀñg̣e′iłgīga′-i ʟ̣ū g̣o′da x̣ᴀ′tdju lᴀ tcꜝî′sʟsg̣as giên lᴀ la dᴀñgū′sʟᴀʟeiłas.
Giên sʟꜝî′ñg̣eistᴀ skiä′mskun tꜝa′g̣un g̣adā′ lᴀ tꜝa′ostas giên l’ xᴀ′ña ku′ng̣ei
lᴀ gī′dax̣idᴀs giên g̣a lᴀ łg̣a′-iłgalasi. Giên lᴀ dᴀñtꜝa′osdaiyasi giên g̣ā′-iya
tꜝa′odjiwᴀsi. Giên gut lᴀ sʟꜝʟa′si giên lᴀ ʟ̣î′nasi giên î′sîñ wa g̣ei lā′g̣a lᴀ gītcꜝa′si.
Giên î′sîñ wᴀgañā′xᴀn g̣e′idᴀsi giên sku′nxag̣îłsi giên xᴀ′nłag̣a lanā′ ê′sîñ gañā′ñ
la g̣a lᴀ î′sdas. Giên la ê′sîñ sku′nxag̣ela′-i ʟ̣ū l’ xē′łᴀg̣ei î′sîñ lᴀ gī′dax̣idᴀsi.
Ga-i g̣e′istᴀ êsî′ñ tꜝᴀm lᴀ qꜝotꜝa′ogañas g̣ā′lᴀñodᴀ. Skiä′mskuna-i tꜝag̣u′n gi tcꜝā′łskidesi
wᴀ dᴀ′ñat lᴀ dᴀñtꜝa′ostasi. L’ djā′sg̣a stꜝagwa′-i g̣a-iyā′gas lᴀ qea′ñas hao l’ xᴀ′ñē
g̣a-i at stꜝaxog̣ā′gañ wᴀnsū′ga. G̣aga′nhao lᴀ ʟꜝ tcꜝix̣idā′g̣ani.
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And he again gave him directions: “When you gamble with him pick up the pile that
has the longest smoke, and when you have almost lost pick up the one that has short
smoke.”
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Giên hᴀn î′sîñ lᴀ la kiñgugā′ñag̣ᴀn. “Lᴀ gi dā wa′aʟꜝxa giê′nᴀ nᴀñ g̣aiyawa′-i djîns
djînłgoā′ñañ giê′nᴀ dᴀñ ga ʟstî′nda giê′nᴀ nᴀñ g̣ā′yawa-i kꜝuᴀ′nstcꜝiguñ.”
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He did so. When the man was opposite he took the one with the long smoke. During all
that time he lost. After they had almost beaten him he took the pile with the light
smoke. He took the djîl.[7]
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Ā′si gañā′xᴀn la wa′gasi. L’ xᴀ′nłag̣a lā′na î′sdisg̣aias giên nᴀñ g̣ayawa′-i djîns
lᴀ djinłgoā′ñas. Kꜝiä′ł lᴀ g̣aʟ̣ā′gas. La ga ʟstîndawa′-i ʟ̣ū nᴀñ g̣ayawa′-i łtā′nᴀns
lᴀ tcꜝī′igᴀs. Djila′-i lᴀ tcꜝī′gᴀsi.
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At the time when he missed one of his father’s slaves laughed at him. “Hi hi hi hi
hi, Sounding-gambling-sticks is beginning to lose [[56]]his clam shells also. He is also beginning to lose his mats.” At this time he discovered
his name, they say.
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L’ g̣aʟ̣ō′dias ʟ̣ū′hao l’ g̣ō′ñg̣a qꜝołg̣ā′wag̣alᴀñ sg̣oa′na la g̣ᴀn kꜝᴀga′ñ wᴀnsū′ga.
“Hi hi hi hi hi Sînxē′gᴀño sqa′oala-i î′sîñ lᴀ tcꜝī′dax̣idiañ. Lgudja′-i î′sîñ lᴀ
tcꜝīdax̣idia′ñ.” A′hao ʟ kīg̣ā′ñ lᴀ gwā′lᴀñ wᴀnsū′us ī′djî.
[[57]]
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Then he handled the gambling sticks, and the stick on his right shoulder pulled out
his djîl.[8] And the tobacco was too sweet for those watching him on either side who saw it to
tell.
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Giên la ê′sîñ îsdī′gᴀs giên djila′-i sg̣ō′lagi lā′na gi lā′g̣a djila′-i lᴀ dᴀñsqꜝasta′si.
Giên gutłg̣ᴀ′stᴀ la g̣ᴀn ga sîndag̣ō′dᴀñagas la ga qe′iñᴀsi g̣ᴀ′nstᴀ saog̣e′ig̣a gula′-i
xa′ołg̣atsi.
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So [his opponent] missed, and when he had finished the counts ten points remained
to him. They then again talked about what property they should stake. He staked both
the clam shells and the mats, after which his opponent handled the sticks. Then he
picked out the one with fine smoke first. He picked the djîl. Now he handled them
in turn, and when he pulled the cedar bark apart he handed it to the stick with the
figure of a young sea otter on it, which pulled out the djîl. He missed again. He
was again left with ten points.
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Giên l’ xaʟ̣g̣ā′das giên tcꜝiwa′-i lᴀ gī′gas giên sila′-ig̣ei lᴀ gui ʟa′ałs. Giên
î′sîñ gwā′sgaoga-i l’ kî′lg̣ołg̣asi. Sqa′oala-i at lgudja′-i dᴀ′ñat xᴀn lᴀ wasg̣oa′si.
Giên g̣eiłgīga′-i ʟ̣ū l’ xᴀ′nłag̣a ʟꜝ îsdī′gus. Giên nag̣astᴀgā′ñxᴀn nᴀñ g̣aiyawa′-i
łtā′nᴀns lᴀ tcꜝī′sg̣a. Djila′-i lᴀ tcꜝī. Giên la ê′sîñ îsdī′s giên lᴀ ʟqᴀ′nskîtgīga-i
ʟ̣ū nᴀñ sqetsg̣adja′o dā′g̣añas gī lᴀ dakꜝō′djîłsi giên djila′-i lᴀ dᴀ′ñsqꜝastas.
Giên î′sîñ l’ xaʟ̣gā′dᴀs. Î′sîñ lᴀ gui ʟa′ał.
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Then they again talked about what they should stake. When that was arranged, his opponent
handled the sticks, and he again chose the pile with fine smoke. Again, he picked
the djîl. And when he had again got through shuffling the sticks and pulling them
apart he presented them to the stick on the right side, which pulled out his djîl.
That also made ten counts for him.
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Giên î′sîñ wa′sg̣oga-i kîlg̣ołg̣ā′si. G̣eiłgī′ga-i ʟ̣ū î′sîñ l’ xᴀ′ñłaga ʟꜝ î′sdī
giên î′sîñ nᴀñ g̣aiyawa′-i łtā′⁺nᴀns lᴀ tcꜝī′gᴀs. Djila′-i î′sîñ lᴀ tcꜝī. Giên î′sîñ
lᴀ ʟꜝ qᴀ′nskîtgī′ga-i ʟ̣ū sg̣ō′lᴀgi lā′na gi lᴀ daqō′djîʟ giên djila′-i lā′g̣a lᴀ
dᴀ′ñsqꜝastasi. Ga-i î′sîñ lᴀ gui ʟa′ałsi.
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Then he tried to win back the people of his father’s town. He won the five towns.
And after those were all rewon, and he had won his mother, his sister, and his father,
they started home. He won them back from Great-moving-cloud’s son, who had won them
from him. This was the son of the one who owns the dog salmon, they say.[9]
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Giên g̣ō′ñg̣añ lanā′g̣a xa′-idᴀg̣a-i î′sîñ lᴀ djî′nłgoañᴀs. Lnagā′-i staʟe′ił lᴀ tcꜝis.
Giên ʟꜝg̣aga′-i ʟ̣ū a-u′ñ at djā′āsîñ at g̣ō′ñg̣añ lᴀ tcꜝî′sgîna-i ʟ̣ū ʟꜝ qasagai′yañ
wᴀnsū′ga. “Qwē′ig̣aqons” gī′tg̣a hao l’ tcꜝix̣ida′shao lᴀ tcꜝîskiä′nañ wᴀnsū′ga. Sqa′gi
nᴀñ dā′g̣as gī′tg̣a hao īdja′ñ wᴀnsū′ga.
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This is the end.
This is related as having taken place at the Ninstints town of Sʟîndagwa-i, which was on the southwest coast of Moresby Island.
[[53]]
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Hao ʟan l’ g̣e′ida.
[[58]]
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[1] See the story of [Supernatural-being-who-went-naked], note [2]. [↑]
[2] Passing over to their new owner. [↑]
[3] According to another man it was the cedar screen in his father’s house, which cuts
off a retiring room. [↑]
[4] Compare the story of [Raven traveling], page [111]. [↑]
[5] My interpreter called this birch, but the identification is rather uncertain. The
birch is not found on the Queen Charlotte islands. [↑]
[6] Not identified. [↑]
[7] In this game a bunch of sticks was covered with fine cedar bark, divided into two
or three smaller bundles, and laid before the opponent. The latter then had to guess
in which was a certain stick, usually left almost undecorated, called the djîl. As
often as he failed he kept on up to ten, which constituted the game. When the second
man handled the sticks the first guessed ten times plus the number of times his antagonist
had previously missed. [↑]
[8] The two sticks with designs were alive and pulled out the djîl so that it could not
be pointed out by an opponent. [↑]
[9] He was also said to live in a place within sight of the Land of Souls and, when a
gambler died, he came over to gamble with him, staking dog salmon against souls. If
he were successful, there would be many deaths; if the gambler won, there would be
a great run of dog salmon. [↑]
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Tcꜝaawu′nkꜝa
[Told by Jimmy Sterling of the Stᴀ′stas family]
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Tcꜝaawu′nkꜝa
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After the parents of a certain child, which was in the cradle, had gone about for
a while with him they landed to get mussels. There they forgot about him. And they
started away. When they had gone some distance from him they remembered him. They
came back toward him. When they came near they heard some one singing for him. Crows
sat above him in flocks. And when they got off to get him he acted in the cradle like
a shaman. They took him aboard. Then his parents came to the town with him.
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Nᴀñ g̣ā′xa g̣agwā′ñkꜝiaʟ̣das hao a′og̣alᴀñ wᴀ dᴀ′ñat tcꜝīdā′l qa′odihao lᴀ dᴀ′ñat
g̣ᴀl gi lᴀ qā′gaskîtg̣awas. Guha′o lᴀ gi lᴀ qꜝā′-iskîtg̣awañ wᴀnsū′ga. Giên lᴀ stᴀ
lᴀ ʟūqā′-itg̣oas. ʟg̣ēt l’ g̣ē′tg̣atg̣awa′-i ʟ̣ū la g̣ei lᴀ gūtg̣atg̣oa′sgîñ. Lᴀ
gui lᴀ stī′łg̣oas. La g̣ᴀn l’ ā′xᴀna-g̣ē′łg̣awa′-i ʟ̣ū la g̣ᴀn ʟꜝ sū′dies lᴀ gūdᴀ′ñg̣oas.
Kꜝā′ldjîda lᴀ sī′g̣a tꜝā′tg̣ōdies. Giên lᴀ la da′otꜝᴀłg̣awa′-i ʟ̣ū g̣ag̣wā′ñkꜝia-i
g̣a lᴀ gu ga qā′wādies. Giên lᴀ la qā′g̣aʟ̣g̣oas. Giên lnaga′-i gu l’ yā′g̣alᴀñ lᴀ
dᴀ′ñat îsg̣oa′si.
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After some time had passed and he had grown to be a boy people began to die off on
account of him. But his elder brothers and his uncles were numerous. His uncles’ wives
did not love him. Only the wife of the youngest gave him food. His old grandmother
was the only one who looked after him. After they had been in the town for a while,
and his friends were entirely gone, he and his grandmother made a house out of old
cedar bark by a creek flowing down near the town. And he went there with his grandmother
to live.
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Ga′-istᴀ g̣ā′g̣ēt qa′⁺odi l’ ʟ̣ā′g̣ag̣ea′lga-i ʟ̣ū la g̣a ga gā′gux̣idag̣ᴀn. L’ kꜝwai′g̣alᴀñ
at l’ qā′g̣alᴀñ ʟꜝᴀ qoa′nag̣ᴀn. Lᴀ qā′g̣a djā′g̣alᴀñ gᴀm la g̣a kꜝū′gagᴀñgā′ñag̣ᴀn.
Nᴀñ da′og̣anᴀs djā′g̣a sg̣u′nxᴀn lᴀ gi gīdagā′ñāg̣ᴀn. L’ nā′ng̣a qꜝa′-iyas sg̣u′nxᴀn
la g̣a ʟxā′ndas. Lnaga′-i g̣a lᴀ î′sg̣ō qa′odihao la gᴀ gā′gūdjîłī′ga-i ʟ̣ū nā′nᴀñ
dᴀ′ñat lnaga′-i qꜝō′łga nᴀñ g̣ᴀ′nʟ̣a koa′ʼdᴀgai′esi djî′ngî gā′łda na lᴀ ʟg̣ō′łg̣ag̣āwag̣ᴀn.
Giên g̣a nā′nᴀñ dᴀ′ñat lᴀ nāg̣ē′łsi.
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Afterward he went to the town, and the wife of his youngest uncle gave him food. When
he grew old enough he hunted birds. All the time they lived there his grandmother
got food for him. And he also made a bow for himself. He continually hunted birds.
He continually whittled.
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Ga′-istᴀhao lnaga′-i g̣a lᴀ qā′-itsi giên l’ qā′g̣a djā′g̣a daog̣ᴀnā′gas lᴀ gi gī′dagāñāg̣ᴀn.
L’ xetî′t tcꜝî′nłg̣oañg̣aiyag̣ēla′-i ʟ̣ū ᴀ. Gu lᴀ nāxā′ñg̣oasi kꜝiä′łhao l’ nā′ng̣a
lᴀ xēłī′wangā′ñagîn. Giên la ê′sîñ łg̣ēt qꜝēnᴀ′ñ ʟ′g̣ōłg̣aiyas. L’ xetî′t tcꜝî′nłgoañgī⁺gᴀnᴀs.
L’ ła′oatgīgᴀs.
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After he had hunted birds for a while he saw a heron sitting with a broken beak. He
told his grandmother about it. And his grandmother said to him: “When you again see
it sharpen its bill. When people sharpen its bill it helps them, they say.”[1] When he again saw it he sharpened its bill. And after he started away and had gone
some distance it said to him: “I will help you, grandchild.”
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L’ xetî′t tcꜝînłg̣oā′ñgᴀñ qa′⁺odihao łg̣ō kꜝū′da gwā′ñga lᴀ qî′ñqꜝaoawag̣ᴀn. Giên
nānᴀ′ñ gi lᴀ la sū′udas. Giên hᴀn l’ nā′ng̣a l’ sū′udas, “Î′sîñ lᴀ dā qē′îña giê′nᴀ
l’ kꜝū′da qꜝā′ʟ̣añ. Hakꜝoa′ng̣ētsi kꜝū′da ʟꜝ qaʟa′si giên ʟꜝᴀ gi qꜝᴀ′ñgᴀñ wᴀnsū′ga.”
Gañā′xᴀn î′sîñ lᴀ la qeā′ñga-i ʟ̣ū l’ kꜝū′da lā′g̣a lᴀ qaʟ̣ai′yāg̣ᴀn. Giên lᴀ stᴀ
lᴀ qā′-idaga-i ʟ̣ū ʟg̣ēt lᴀ stᴀ l’ g̣ētg̣ada′-i ʟ̣ū lᴀ la sūdai′yāg̣ᴀn “Dᴀñ gi ł qꜝᴀ′ñgasga,
tꜝakꜝî′ng̣a.”
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After that his grandmother began to teach him how to make deadfalls.[2] And then he began to set them at the head of the creek for black bears. They ceased
to see him at the town. Sometimes he went to the town, received food from his youngest
uncle’s wife alone, and started off with it. They refused to have him at the town.
There was no house into which he could go. His youngest uncle’s wife gave him food
because they refused to have him. He kept going there.
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Giên ga′-istᴀ l’ nā′ng̣a sqā′ba l’ sqā′tgadax̣idāg̣ᴀn. Giê′nhao g̣ᴀ′nʟ̣a-i qās g̣ei
tān gi lᴀ sqā′badᴀx̣idā′g̣ᴀn. ʟan lnaga′-i gu lᴀ ʟꜝ qîñx̣idā′g̣ani. Gia′atg̣axᴀn lnaga′-i
g̣a lᴀ qā′-idᴀsi giên l’ qā′g̣a djā′g̣a daog̣anā′gas sg̣un lᴀ gi gī′das giên dᴀ′ñat
lᴀ qā′-idᴀñᴀs. Lnaga′-i gu ʟga-i gu lᴀ gi gwa′ūgañagᴀni. Gᴀm ʟgu g̣ei l’ g̣ētłiñē′
gō′g̣añasi. Lᴀ gi ʟꜝ gwa′ūgīlā′gas. G̣aga′na l’ qā′g̣a da′og̣ᴀnᴀs djā′g̣a lᴀ gi gī′dagᴀñᴀs.
Ga′gi hao lᴀ ēdjañā′g̣ᴀn.
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After he had set deadfalls for a while one fell on a black bear. He carried it to
the house. He did not waste the smallest bit of its fat. He smoked it and ate it.
At this time they began to live [[60]]well for the first time. As he became stronger he increased the number of his deadfalls.
Now he again went to get [bears], and he killed another. He did not waste the smallest
piece of the fat of that other one. And they also enlarged the house. He smoked the
meat in it. He also put meat into boxes [to keep it]. Now he began [regularly] to
get bears. Every time he went to look at his deadfalls bears lay in them. They lay
in all ten deadfalls. They then made their house bigger.
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L’ sqā′badagᴀñ qa′odihao tān la g̣a ga kꜝādā′g̣ᴀn. Lᴀ la qꜝa-iłgalᴀ′nʟꜝxaiyag̣ᴀn.
Gᴀm l’ g̣ā-i kꜝᴀ′tdjū xᴀn lᴀ dā′ñg̣ᴀñᴀs. Lā′g̣a lᴀ qꜝa-ix̣î′lg̣adasi giên î′sîñ lā′g̣a
lᴀ tā′g̣was. Hao ʟꜝ l’ djia′lāg̣îłʟā′gᴀñg̣ā′wag̣ᴀn. L’ dā′guiag̣ēłs kꜝia′łhao sqā′ba-i
wᴀ gi lᴀ qā′sgidaiyāg̣ᴀni. Hao î′sîñ l’ daodā′gāñgas giên î′sîñ nᴀñ lᴀ tia′gañ wᴀnsū′ga.
La ê′sîñ g̣ā-i x̣ᴀ′tdjū xᴀn gᴀm lᴀ dañgā′ñagîn. Giên [[61]]nā′ga-i ê′sîñ lᴀ ʟꜝdag̣ā′wag̣ᴀn. Ga-i g̣a lᴀ qꜝa-ix̣î′lg̣adasi. Î′sîñ lᴀ qꜝa′-iūgiasi.
A′hao gī lᴀ hᴀ′lxax̣idīgāwag̣ᴀni. L’ da′otꜝagañgas kꜝiäł sqābaga′-i g̣a lā′g̣ā ʟ̣′g̣ōdīx̣idag̣ani.
Sqā′baga-i sqꜝaʟa′ᴀł g̣a xᴀn lā′g̣a gᴀ′nłg̣oañx̣idag̣ᴀn. Giê′nhao nā′ga-i î′sîñ lᴀ
yū′ᴀng̣eiłdag̣awā′g̣ani.
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When it was thought that they were dead of starvation his youngest uncle’s wife had
them go to look, because she thought that they had died. Instead, his house was full
of fat food. And the one she sent to look came back and told her how he was situated.
They then kept it secret.
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ʟꜝʟ̣ū′xᴀn l’ gᴀ′ntcꜝig̣wañ la g̣ᴀn ʟꜝ gūdᴀ′ns ʟ̣ū l’ qā′g̣a daog̣anā′gas djā′g̣a l’
qeā′ñg̣adaiyāg̣ᴀn, l’ kꜝōtu′lg̣ag̣wañ la g̣ᴀn lᴀ gū′dᴀns ʟ̣ū ᴀ. Hayî′ñ lā′g̣a nā′ga-i
kꜝatkꜝā′-i⁺dᴀlagā′wag̣ᴀn gī′na gia g̣ā′-iya at ᴀ. Giên nᴀñ lᴀ qeā′ñg̣adaiyag̣ani stīłʟꜝxa′si
giên ʟgu l’ g̣ēts lᴀ gi lᴀ sūdagā′wag̣ᴀn. Waigiê′nhao lā′g̣a lᴀ qolgî′ndag̣ā′wag̣ani.
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One night, after they had lived there for a while, his grandmother, having remained
awake, thought that her son was acting like a shaman. She did not ask her son about
it on the morrow. All this time he took black bears from the deadfalls. Another time,
when his grandmother lay awake at midnight, her son again acted like a shaman. At
this time he started off with the end [of an unseen rope]. After some time had passed
he again acted like a shaman at midnight. His grandmother also perceived that. During
all that time his grandmother did not question him. After he had acted like a shaman
for a while Tcꜝaawu′nkꜝa named himself through him. They had forgotten that he had acted like a shaman at
the time when they abandoned him in the cradle. It now happened again. Now Tcꜝaawu′nkꜝa mentioned his name through him.
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Gaatxᴀ′n l’ naxā′ndihao qa′odihao g̣āl ya′ku l’ nā′ng̣a skiä′⁺nadies ʟ̣ū l’ gī′tg̣a
gu ga qā′was lᴀ g̣āndā′ñag̣ᴀn. Wai′giên dag̣ala′-ig̣a gᴀm gītg̣ᴀ′ñ at gī lᴀ kiä′ñañgañā′g̣ani.
Waikꜝiä′łhao tā′na-i lᴀ qꜝāi′łgalᴀñgāñañgīni. Gaatxᴀ′nhao î′sîñ g̣ā′lx̣ua l’ nā′ng̣a
skꜝiä′nadias ʟ̣ū î′sîñ l’ gī′tg̣a gu ga qā′wag̣ᴀn. A′hao ʟꜝ kun dᴀ′ñat la qā′-idag̣ᴀn.
G̣ā′g̣ēt qa′⁺odihao î′sîñ g̣āl ya′ku lᴀ gu ga qā′awag̣ᴀn. Ga-i î′sîñ l’ nā′ng̣a g̣ā′ndañag̣ani.
Wᴀkꜝiä′łhao gᴀm tꜝā′kꜝînᴀñ at gi lᴀ kiä′nᴀñg̣ᴀñgañagīni. Lᴀ gu ga qā′ūgᴀñ qa′odihao
Tcꜝaawu′nkꜝa la g̣ei kīg̣ā′ñ kꜝwiʟꜝxai′yag̣ᴀn. Ha′ohao ʟ ku′ng̣ag̣agoā′ñkꜝī g̣a lᴀ gī ʟꜝ qꜝā′-isgidāg̣ᴀn
ʟ̣ū lᴀ gu ga qā′awag̣ᴀn. Ga′-igi l’ qꜝā′-iskîtg̣āwag̣ani. Hao ʟ g̣ᴀ′nstᴀg̣añ qā′ʟꜝxaiyag̣ani.
Hai a′hao Tcꜝaawu′nkꜝa la g̣ei kīg̣ā′ñ kꜝwīʟꜝxagai′yag̣ᴀni.
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In the morning his grandmother questioned him for the first time. His grandmother
then asked him: “Tell me, child, why did one whose name the supernatural beings never
[dare to] think of mention his name through you?” Then he explained to his grandmother:
“I began dreaming about him at the time when I sharpened the heron’s bill. On account
of him it is easy for me to gather things.” This was the reason why his friends were
gone. When Tcꜝaawu′nkꜝa speaks through one his friends die, they say.
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Sîñgaʟ̣ana′-i ʟ̣ū′hao ʟnaot l’ nā′ng̣a la gi kiä′nañāg̣ani. Giê′nhao l’ nā′ng̣a hᴀn
la at kiä′nañag̣ᴀn, “Djā łqên gāsî′ñhao gᴀm sg̣ā′na gut gūtgawā′g̣ᴀn dᴀñ g̣ei g̣ā′lx̣ua
kīg̣ā′ñ kꜝwī′ʟꜝxaūdjañ.” ʟū′hao nānᴀ′ñ gi lᴀ giałg̣alᴀ′ndaiyāg̣ᴀn. “Hao łg̣ō kꜝū′da
ł qꜝaʟꜝa′ atxᴀ′nhao lᴀ xē′tgu ł qᴀ′ñgax̣īdᴀn. La g̣aga′nhao gī′na gī ł hᴀ′lxas dī
g̣ᴀn ʟ̣a′olg̣ᴀn.” G̣aga′nhao lā′g̣a ga gā′gūgag̣ani. Hao ʟgu ʟꜝa′g̣ei lᴀ sū′us giên
ʟꜝā′g̣a ga gagū′gᴀñᴀñ wᴀnsū′ga Tcꜝaawu′nkꜝa ᴀ.
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His grandmother then made him a dancing skirt out of an old mat. She took off the
edge on one side and fastened something to it.[3] She also made a shaman’s bone for him. In the evening he performed like a shaman.
His grandmother led the songs for him. She sang for him. Now he began to perform regularly.
At this time people began to come secretly from the town to look at him. But he still
concealed their condition as much as possible. They did not know how the inside of
his house looked.
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Giê′nhao lgūsa′l g̣ᴀntcꜝîłg̣ā′gia g̣ᴀn l’ nā′ng̣a la g̣ᴀn ʟ′g̣ōłg̣aiyāg̣ᴀn. L’ kꜝīa′-i
ku′ng̣eistᴀ lᴀ sqā′x̣istas giên g̣e′istᴀ la g̣a gī′na lᴀ kiū′x̣aiyag̣ani. Wai′giên
sg̣ā-skū′djî î′sîñ la g̣ᴀn lᴀ ʟ′g̣ōłdaiya′g̣ani. Uiê′dhao sîñx̣aia′-i g̣a lᴀ sg̣āg̣agā′g̣ᴀn.
L’ nā′ng̣a hao la g̣ᴀn giū′gī ʟ̣′gīgagag̣ᴀn. Giên la g̣ᴀn lᴀ sā′wag̣ᴀn. A′hao ʟ sg̣ā′g̣aga-i
lᴀ îsku′nstaiyag̣ani. Lnaga′-i stᴀ hao lᴀ ʟꜝ qîñqꜝō′łdaʟꜝxagīx̣idag̣ᴀn asʟ̣ū′ ᴀ. Wᴀskꜝie′n
ᴀ′ñg̣a tā′łg̣a la g̣ētdjūg̣oa′si ʟgu l’ g̣ētg̣oa′s ᴀ. Gᴀm lā′g̣a nagoa′si g̣ᴀn ʟꜝ
u′nsᴀtg̣añag̣ani.
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At that time food had begun to give out at the town. They were starving there. He
then began to give food in return to the wife of his youngest uncle who had given
him food. They came thus to know about him.
[[62]]
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Giê′nhao lnaga′-i gu ga taga′-i ha′-ilūx̣idai′yag̣ani. Giê′nhao gu ʟꜝ kꜝōdā′lag̣ani.
Giê′nhao l’ qā′g̣a da′og̣ᴀnas djā′g̣a lᴀ gi gī′dagañag̣ᴀn, gī′hao xᴀ′ñgiañ la ê′sîñ
gī′dax̣idag̣ᴀn. A′hao ʟ lᴀ g̣ei ʟꜝ g̣ałqē′xaiyag̣ᴀn.
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Then a chief’s son became sick in the town, and they began to get shamans for him.
In the evening they began to dance around him. He who was going to be Tcꜝaawu′nkꜝa heard the noise of the drum and went over. He then looked into the place where they
were performing. He saw that he could be saved. The thing that caused his sickness
was plain to his eyes. But those who were performing around him did not see it. They
were unable to save him. During all that time he was acting like a shaman in the place
where he lived.
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Giê′nhao lnaga′-i g̣a nᴀñ gīdā′g̣a stꜝēg̣iā′lag̣ani. Giê′nhao la g̣ᴀn ʟꜝ sg̣aʟ̣′g̣ax̣idag̣ᴀn
nᴀñ stꜝē′g̣îłs g̣ᴀn ᴀ. Sîñx̣ia′s giên lᴀ g̣ada′o ʟꜝ g̣ē′tx̣idies. Ga′odjîwa-i xē′g̣îłs
lᴀ gūdᴀ′ns giên g̣a lᴀ qā′-idag̣ᴀni [[63]]Tcꜝaawu′nkꜝa-łiña′-i ᴀ. Waigiê′nhao g̣ei lᴀ qî′ntcꜝaiyāg̣ᴀn gia′g̣a ʟꜝ gia g̣ada′o g̣ē′das g̣ei
ᴀ. Waigiê′nhao l’ qagᴀ′nda-łiña′s lā′g̣a lᴀ qîntcꜝai′yag̣ᴀn. Gī′na g̣aga′n l’ stꜝē′gᴀs
l’ xᴀnā′g̣a tca′olaiyag̣ᴀn. Waigiê′n lᴀ g̣ada′o g̣ēts ga-i ʟꜝa gᴀm lā′g̣a qîñg̣ā′ñag̣ᴀni.
L’ qagᴀ′ndag̣a-i g̣ada′o ʟꜝ g̣ētsgai′yāg̣ᴀn. Wᴀkꜝiä′ł ū l’ nawā′s g̣a lᴀ sg̣ā′g̣agī⁺gā′ñagîn.
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After some time had passed he sent his grandmother. He sent over his grandmother to
say that he would try to cure the sick man, but when she repeated it (his words) to
them they thought he could do nothing. They even laughed at him. Those who had stolen
a look at him while he acted like a shaman then told the people about it. They said
they had better get him, and they got him.
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G̣ēt qa′odihao nā′nᴀñ g̣a lᴀ kîlqā′-idāg̣ani. Nᴀñ stꜝē′igᴀs g̣ada′o lᴀ g̣ē′tsiîñᴀs
nā′nᴀñ lᴀ sū′dag̣adaiyāg̣ᴀn. Giên gī lᴀ nī′djîñᴀsi giên la g̣ᴀn ʟꜝ nā′ñagag̣ᴀn. Hayî′ñ
la g̣ᴀn ʟꜝ kꜝaʼg̣ā′g̣ᴀn. Giê′nhao l’ sg̣ā′ga ʟ̣ū lᴀ ga qî′ñqꜝōłdagañag̣ᴀn xa-idg̣a′-i
la g̣ᴀ′nstᴀ sā′wag̣ᴀn. Giên hᴀn xᴀn lᴀ ʟꜝ î′sdagudᴀ′ñxalag̣ᴀn. Giên lᴀ ʟꜝ ʟ̣′x̣idag̣ᴀn.
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As he was about to start he dressed himself in his own house. He wore the shaman’s
dancing skirt and the shaman’s bone that his grandmother had made for him. He then
started thither. He came through the doorway performing like a shaman. Now he started
to perform around the sick man. And he saved the sick man. At this time he ceased
to try to hide himself. He came to the town. When he was there they began buying the
meat of him. And he got a great deal of property in exchange, and the property that
he received for being called to the sick was also much. At this time he grew prosperous.
He began to provide in turn for the one who had given him food. During all this time
they employed him as shaman. The fame of him spread everywhere.
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Giê′nhao g̣a lᴀ qā′-itx̣idia′si ʟ̣ū na′xᴀn agᴀ′ñ lᴀ ʟ′g̣ōłg̣aʟ̣sʟaiyāg̣ᴀn. L’ nā′ng̣a
kᴀ′ndcꜝîłg̣agia at sg̣a-skū′djî la g̣ᴀn ʟ′g̣ōłg̣aiyag̣ᴀn lᴀ gia′gīgag̣ᴀn. Giê′nhao
g̣a lᴀ qā′-idag̣ᴀn. Kꜝīwa′-i g̣ei xᴀn lᴀ gu ga qā′ūdalʟꜝxatcꜝai′yag̣ᴀn. Hai uiê′dhao
lᴀ g̣ada′o lᴀ g̣ētxidā′g̣ᴀn. Giên nᴀñ stꜝē′gᴀs lᴀ qagᴀ′ndaiyag̣ᴀn. Hao ʟ agᴀ′ñ lᴀ
g̣ᴀlgoē′ʟꜝxasg̣oā′nᴀñāgᴀn. Hao ʟ lnaga′-i g̣a l’ g̣ē′tgadag̣ᴀn. A′si gia′g̣a-iya-i
lᴀ gi lā′g̣a ʟꜝ da′ʼg̣ōx̣idag̣ani. Giên sqao lā′g̣a qoa′nag̣ani. Giên ʟꜝ stꜝē′ga g̣ᴀ′nstᴀ
lᴀ ʟꜝ ʟ̣g̣a gī′naga-i ê′sîñ qoa′nag̣ᴀn. Hao ʟ l’ g̣iā′lag̣ᴀn. A′hao ʟꜝ xᴀn l’ g̣ā′ñasgīda′-i
ga ʟ̣ū lᴀ gi nᴀñ gīdagā′ñag̣ᴀn, la ê′sîñ xᴀ′ñgiañ l’ qeā′ñga-i la x̣idā′g̣ᴀn. Wᴀkꜝiä′łhao
lᴀ ʟꜝ ʟ̣′g̣agāñag̣ᴀn. ʟg̣ē′txᴀn l’ kīîñā′gāg̣ᴀn.
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After some time had passed he saw that the Land-otter people were coming to get him.
During all that time he drank sea water. He had many nephews. As soon as he saw that
they were coming to get him he asked his nephews which of them would go with him.
He began at once to collect urine. He also put blue hellebore into it.
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G̣ēt qa′odihao sʟgūs xa′-idᴀg̣a-i l’ ʟ̣′x̣îtî′ng̣asas lᴀ qeā′ñag̣ᴀn. Sa′nʟ̣ans kꜝiäł
l’ tāñāgā′ñag̣ᴀn. L’ nā′tg̣alᴀñ skꜝū′laiyag̣ᴀn. Lᴀ ʟꜝ ʟ̣′x̣îtîng̣oasas lᴀ qeā′ñ atxᴀ′nhao
nᴀñ la at īdjiga′-i gi nā′dalᴀñ at lᴀ kiä′nᴀñgañāg̣ᴀn. Gaatxᴀ′nhao tcigᴀ′nsgan lᴀ
xā′xagātax̣ida′g̣ᴀn. Gwai′kꜝia ê′sîñ g̣ei lᴀ îsdagā′ñāg̣ᴀni.
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Before this,[4] whenever many shamans were gathered together, they made fun of him. Afterward, he
had his nephews sink him in the ocean. They went out to let him down. And they let
him down. They tied a rope to him, and they floated above him for a long space of
time. They were right over the deep place waiting for him to jerk the rope. By and
by, when he jerked the rope, they pulled him up. At this time he saw the bottom of
the Tlingits’ island. He was under water there for many nights. He saw of the shamans’
houses, the one that lay deepest. At this time he came to have more shamanistic power.
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Ku′ng̣a ʟꜝ sg̣agīʟda′os ʟ̣ū′hao la at ʟꜝ nᴀ′ñx̣īsg̣alañag̣ᴀn. Ga′-istahao nā′dᴀlᴀñ
agᴀ′ñ lᴀ x̣ī′da-îndaiyāg̣ᴀn. Gañā′xᴀnhao lᴀ la x̣ī′da-îndaiyāg̣an. Giên lᴀ la x̣idag̣ā′wag̣ᴀn.
Lᴀ la tꜝā′łādāg̣ā′wag̣ᴀn. Giê′nhao djī′iña gut lᴀ sī′g̣a lᴀ gā′yîñg̣ā′wag̣ᴀn. Qwai′ya-i
lᴀ dᴀ′ñx̣īdᴀsʟia′-i kꜝia′og̣a ʟg̣ałdai ya gu hao lᴀ la îsdag̣ā′wag̣ᴀn. Qa′odihao qwai
lᴀ dᴀñx̣ī′desʟasi ʟ̣ū′hao lᴀ la dᴀ′ñʟ̣x̣îtg̣āwag̣ᴀn. A′hao ʟ łnagwai′g̣a g̣wa′ul lᴀ
qeā′ñāg̣ᴀn. G̣āl qoan hao l’ x̣ī′dag̣agāg̣ᴀn. Sg̣ās-na-i ta′-ig̣ō gia′watꜝᴀłs hao
lᴀ qeā′ñāg̣ᴀn. Ā′hao ʟ g̣ētgiā′ñxᴀn l’ sg̣ā′g̣a tcꜝīg̣ea′lāg̣ᴀn.
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When he came back from this [adventure] he saw that the Land-otter people were coming
to get him. Thereupon he asked of his nephews which one would go with him. They tried
to get ahead of one another. “I am the one who will go with you,” each said to him.
[[64]]The very youngest, who was good for nothing, was always near the door. He used to
urinate in bed. “I will go,” he said. But his elder brothers laughed at him. After
some time had passed they came after him. At midnight they came by sea and got him.
He told his nephews that they were coming to get him that night, and he told all of
his nephews to keep a sharp lookout. “Let the one who thinks of going with me remain
awake. They will come to get me to-night.” Now the one that urinated in bed slept
near the door.
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Asga′-istᴀ lᴀ stī′łʟꜝxas ʟ̣ū′hao sʟgūs xa-idᴀg̣a′-i l’ ʟ̣′x̣itîng̣oasas lᴀ qeā′ñag̣ᴀn.
Wᴀkꜝiä′łhao nā′dᴀlᴀñ at lᴀ kiä′nᴀñgāñāg̣ᴀn, nᴀñ la at īdjiga′-i gī ᴀ. Gut ku′ng̣asgañ.
“Ła hao dᴀ′ñat î′sg̣asga” lᴀ ʟꜝ sū′dagāñag̣ᴀn. Waigiê′nhao nᴀñ da′og̣ana g̣agwī′g̣ag̣ᴀn
gᴀm dā′⁺lskîdāg̣ᴀñ łkiā′gua sg̣u′nhao l’ ʟ′g̣agāñag̣ᴀn. Î′sîñ l’ tcīgᴀ′ndaiyaiag̣ᴀn.
“Ła hao î′sg̣asga,” hᴀn hao l’ sūugā′ñag̣ᴀn. Giê′nhao l’ kꜝwai′g̣alᴀñ hayî′ñ la g̣ᴀn
qꜝᴀgā′ñag̣ᴀn. G̣ā′g̣ēt qa′odihao lᴀ ʟꜝ ʟ̣′x̣itîngā′wag̣ᴀn. G̣āl ya′ku hao lᴀ ʟꜝ [[65]]tā′ng̣a-îng̣ā′wag̣ᴀn. A′gia g̣āla′-i g̣a lᴀ ʟꜝ tā′ng̣a-îng̣oasês g̣ᴀ′nstᴀ xᴀ′nhao
nādᴀlᴀ′ñ gī lᴀ sā′wag̣ᴀn. Giên nā′dᴀlᴀñ wa′ʟ̣ūxᴀn agᴀ′ñ lᴀ qꜝadᴀña′-i daxā′lag̣ᴀn.
“Dī at nᴀñ î′sgūda łᴀ g̣ā′lx̣ua skiä′nagwañ. G̣ā′lx̣ua hao dī ʟꜝ tā′ng̣a-îng̣oa′sga.”
Wᴀi′giên nᴀñ tcīgᴀ′ñdies a′hao kꜝīwa′-i tꜝa′og̣ᴀn łkiā′gua ta-idai′yag̣ᴀn.
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There was the picture of a mallard on the rattle that he owned. He had it made for
himself when he became a shaman. On this night they came and got him.
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Xā′xa gi nī′djîña sī′sa g̣a′hao lᴀ dag̣ai′yāg̣ᴀn. La′hao qꜝēnᴀ′ñ l’ ʟ′g̣ōłg̣adaiyāg̣ᴀn
l’ sg̣ā′g̣adᴀs ʟ̣ū ᴀ. Gañaxᴀ′nhao asga′-i g̣āla′-i g̣a lᴀ ʟꜝ ʟ̣′x̣îtîng̣āwag̣ᴀn.
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They came in and took him out. He was unable to awaken his nephews. The Land-otter
people placed sleep[5] upon them. But when he tried to awaken the worthless one, he awoke him. And Tcꜝaawu′nkꜝa took him by the arm. They got him for the son of the chief among the Land-otter people
who was sick. It was the Land-otter people who put his nephews to sleep. From the
youngest only they could not pull away [the soul].
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Waigiê′nhao lᴀ ʟꜝ da′otcꜝaiyag̣ᴀn. Nā′dᴀlᴀñ ʟskī′nᴀña-i g̣ada′o lᴀ g̣ētsg̣ai′yāg̣ᴀn.
Sʟgūs xa-idᴀg̣a′-i hao gui qᴀñ ʟꜝ djīdai′yañ wᴀnsū′gᴀñ. Waigiê′nhao nᴀñ ā′łdjiwa-i
dāg̣ᴀñai′as lᴀ ʟ′gadañas. Lᴀ ʟꜝa lᴀ ʟskî′nxaiyag̣ᴀn. Giê′nhao Tcꜝaawu′nkꜝa lᴀ gi sqō′tg̣ādāg̣ᴀn. Sʟgūs xa-idᴀg̣a′-i sū′ug̣a nᴀñ lā′na lg̣a′-ig̣agagas gī′tg̣a
hao stꜝē′gᴀs g̣ᴀ′nstᴀ hao lᴀ ʟꜝ ʟ̣′x̣idag̣ᴀn. A′hao l’ nā′tg̣alᴀñ sʟgūs xa′-idᴀg̣a-i
ʟꜝ ʟkꜝasʟas. Nᴀñ da′og̣anagas sg̣unxᴀ′nhao lᴀ stᴀ dᴀñʟ̣ʟᴀg̣a-i g̣ada′o ʟꜝ g̣ētsg̣ai′yāg̣ᴀn.
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He now took his drum and the urine he had let rot, and they started off with him.
They had him lie on his face in the bottom of the canoe. They did the same thing to
his nephew. After they had gone along for some time they said that the bottom of the
canoe had become foul, and they landed to clean it. This meant that their fur had
become wet. The cleaning of the canoe was done by their twisting about. They then
got in again, put them on the bottom, and started off. After they had gone along for
a while longer something touched their heads. This, they felt, was the kelp under
which [the otters] were diving with them. After they had gone along for a while longer
they said that they were near the town.
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Giên ga′odjiwa-i ᴀ′ñg̣a la îsdai′yag̣ᴀni giên tcīgᴀ′nsgᴀn lᴀ xā′xadai′yag̣ᴀn î′sîñ.
Giê′nhao lᴀ dᴀ′ñat ʟꜝ ʟūqā′-idag-ᴀni. Tcꜝā′g̣ᴀn lᴀ ʟꜝ tā′-iguʟ̣nādaiyag̣ᴀn. L’ nā′tg̣a
î′sîñ gañā′xᴀn ʟꜝ îsdai′yag̣ᴀn. Lᴀ dᴀ′ñat ʟūqā′ qa′⁺odi ʟūwa′-i sʟꜝîñ dā′g̣ᴀñgadᴀñ
ʟꜝ sū′usi giên ʟꜝ skū′g̣alᴀñîng̣ōgañag̣ᴀni. A′hao ʟꜝ g̣a′og̣ē djī′ga hao īdjā′ñag̣ᴀn.
ʟūwa′-i ʟꜝ skū′g̣alᴀñ hao ʟꜝ qꜝō′x̣ūnᴀñgāñag̣ᴀn. Hao î′sîñ îsʟsī′ giên tcag̣ᴀ′n lᴀ
ʟꜝ ᴀ′ñgadā′ndag̣was giên ʟꜝ ʟūqā′-idāñāg̣ᴀn. ʟꜝ ʟūqā′ qa′⁺odi qās gut gī′na łgałg̣ā′ñañ
wᴀnsū′ga. A′hao qꜝa-i xē′txa lᴀ dᴀ′ñat ʟꜝ tꜝa′g̣ag̣oa′s hao lᴀ g̣āndᴀ′ñg̣ōgañag̣ᴀn.
ʟūqā′ qa′⁺odihao lnaga′-i ā′xᴀnag̣ēłîñ ʟꜝ sā′wag̣ᴀn.
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They then took the coverings off them. When they came in front of the town sparks
were coming out of the house standing in the middle. A large crowd of people waiting
in that house also made a huge volume of sound. Landing, they said to him: “Get off,
Tcꜝaawu′nkꜝa.” Now he got off with the rattle which had the picture of a mallard on it and let
it walk up in front of him. When it went up before him it entered a different house
from the one where the crowd of people awaited him, and he entered after it. And he
held his nephew tightly. They said then that they were glad to have him. “Tcꜝaawu′nkꜝa,” they said of him, “truly he is a shaman.” In this one lay the person for whom they
had brought him, but they waited in a crowd for him in a different one. This was the
way in which they tested him to see how much power he had.
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Giê′nhao xa-iʟ̣a′g̣a lᴀ ʟꜝ ᴀñxa′osʟdag̣ā′wag̣ᴀn. Lnaga′-i xētg̣ᴀ′n ā′xᴀnag̣ea′lga-i
ʟ̣ū ya′kug̣a ga tā′-ig̣ōdies g̣e′istᴀ g̣ōsqalō′tx̣a łgīdjū′dai′yag̣ᴀn. Î′sîñ na′-i
g̣a lᴀ kꜝia′og̣a ʟꜝ skꜝūlyū′ᴀndies qag̣ᴀ′ng̣āxē′gᴀñdaiyag̣ᴀn. Wᴀxē′tgu gīg̣a′ogīga-i
ʟ̣ū hao lᴀ ʟꜝ sūdai′yag̣ᴀn, “Qā′tꜝᴀłda, Tcꜝaawu′nkꜝa.” Wai′giên sī′sᴀ xā′xa dā′g̣añagag̣ᴀn. L’ qā′tꜝᴀłs giên ku′ng̣ᴀstᴀg̣añ la qā′-idaiyag̣ᴀn.
L’ ku′ng̣ᴀstᴀ lᴀ qa′îł qa′odihao agia′g̣a lᴀ kꜝia′og̣a skꜝū′laiyā′g̣ᴀn. Ī′lᴀ ʟꜝa′hao
lᴀ ku′ng̣ᴀstᴀ sīsᴀg̣a′-i lā′g̣a qatcꜝai′yag̣ᴀn. Giên g̣ōʟ̣g̣axa′n la ê′sîñ qatcꜝai′yag̣ᴀn.
Giên nā′dᴀñ gî′ñg̣añ lᴀ dᴀñʟ̣′dasgī′⁺gag̣ᴀn. A′hao ʟ la ʟꜝ x̣ūnᴀñā′g̣ag̣ᴀn. Tcꜝaawu′nkꜝa hᴀn hao lᴀ ʟꜝ sū′dagāñag̣ᴀn. Ya′ngua a l’ sg̣agag̣ā′g̣ᴀn. A′hao gia′g̣a nᴀñ g̣ᴀ′nstᴀ
lᴀ ʟꜝ ʟ̣x̣îtîñg̣ā′wag̣ᴀn g̣a ʟ̣′g̣ōdies īla′ ʟꜝa′hao lᴀ kꜝia′og̣a g̣a ʟꜝ skꜝūldai′yag̣ᴀn.
A′hao ʟgu lᴀ ʟꜝ sg̣ā′nag̣ᴀñʟdjā′wag̣ᴀn.
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When he entered he saw many shamans gathered in the house. He plainly saw a bone spear
on the surface of the body of the sick man. Just before this some persons had gone
hunting from the town where [[66]]Tcꜝaawu′nkꜝa lived. They speared a white land otter with a bone spear. The creature that carried
it away in him was sick here. Then he tried to cure him. Now he had given the following
directions to his nephew: “Even if they push you away from the drum hung on the side
toward the door, make motions with your head in that direction. It will still sound.”
And he also thought, “I wonder what will sing for me.” In the front part of the house
were always two persons with big bellies and black skins. These said to him as follows:
“They know about it, great shaman. They will sing for you.”
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L’ qatcꜝīya′-i ʟ̣ū nā′xa ʟꜝ sg̣ā′ga skꜝū′las lᴀ qeā′ñag̣ᴀn. Tadjx̣uā′ nᴀñ stꜝē′gᴀs
ʟ̣′g̣ōdies skū′dji qꜝa qꜝała′t tā′djig̣a la g̣ei kꜝūdjū′dies lā′g̣a la qeā′ñag̣ᴀn.
A′hao ʟ sta Tcꜝaawu′nkꜝa gia′gu i′sîs ga-i lnaga′-i stᴀ ga saiyä′nag̣ᴀn. Sʟgū g̣ā′dᴀg̣a skū′djî qꜝa at ʟꜝ
kīdā′g̣ᴀn. Wa g̣ēi ga kꜝūʟai′yag̣ᴀn. La′hao a stꜝēdai′yag̣ᴀn. Giê′nhao lᴀ g̣ada′o
lᴀ g̣ētx̣idai′yag̣ᴀn. Wai′giên hᴀn nā′dᴀñ lᴀ kîñgūgā′ñag̣ᴀn. [[67]]Łkiā′gua ga′odjiwa-i ʟꜝ kiū′tcꜝîsx̣iāwag̣ani. “Gaodjiwa′-i stᴀ dᴀñ ʟꜝ x̣îtqꜝadā′dao
xᴀn ᴀ qadjî′ñ ʟꜝ qā′-itqꜝa′-igadañga. Wᴀ′skꜝiên xēigᴀ′ñgasañ.” Wai′giên hᴀn î′sîñ
l’ gūdā′ñag̣ᴀn “Gū′gus hao dī g̣ᴀn gwīgoa′saani.” Wai′giên łkiā′gua g̣a kꜝī′djî dᴀ′mxao
qꜝᴀl łg̣ał ʟgaigī′gas. Ga-i hao hᴀn l’ sū′daiyañ wᴀnsū′ga. “Dᴀ′ñg̣a ʟꜝ u′nsīdᴀn sg̣ā
qun dᴀñ g̣ᴀn ʟꜝ kꜝadjū′g̣asga.”
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He began at once to act like a shaman. After he had danced round the fire for a while
he pulled out the spear, and [the sick otter] stopped moaning. After he had again
acted for a while he pushed it back into the same place. They were anxious to see
him when he acted like a shaman, hence the house was full. They pushed him (his nephew)
from the drum, and even then he used his head to beat it. The drum still sounded.
At that time they said good things about him: “Tcꜝaawu′nkꜝa, great shaman, Tcꜝaawu′nkꜝa.” He now stopped performing.
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Gañaxᴀ′nhao lᴀ g̣ada′o lᴀ g̣ētx̣idai′yāg̣ᴀn. Tcꜝā′anuwa-i g̣ada′oxa lᴀ sg̣ag̣ag̣u′ndī
qa′odi lā′g̣a qꜝa′ga-i lᴀ dᴀñkꜝōsta′si giên agᴀ′ñ lᴀ łîñᴀñai′gagūgañag̣ᴀn. Î′sîñ l’
sg̣ag̣ag̣u′ndī qa′⁺odi sīłgiā′ñxᴀn wa g̣ei lā′g̣a lᴀ gīdjîgā′ñag̣ani. Gwa′łᴀñ xᴀn
l’ sg̣ā′g̣ax̣idīya′-i ʟ̣ū lᴀ gī ʟꜝ ā′naguñas na′si skꜝūtcꜝa′s gaodjiwa′-i stᴀ lᴀ ʟꜝ
x̣itg̣āda′si giên g̣e′ixᴀn qā′djîñ lᴀ ga′odjîwa′das ga′odjiwa-i wᴀ′skꜝien xē′gañag̣ani.
Ga-i ʟ̣ū la at ʟꜝ x̣ū′nᴀñaga′ñagēni. “Tcꜝaawu′nkꜝa, sg̣a yū′djao, Tcꜝaawu′nkꜝa.” A′hao ʟan l’ sg̣ā′g̣agañ wᴀnsū′ga.
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Then they went to bed. He awoke in the night and tried to stretch himself. He pushed
his feet against something that was near him. It was the crooked root of a tree. He
felt large roots running in every direction. On the next day, when morning came, they
again got up.
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Giê′nhao ʟꜝ ta-isʟai′yañ wᴀnsū′ga. Giên g̣ālx̣ua′ l’ qaskî′nxaiyas giên l’ hīxa′og̣aʟꜝxaiyasi.
Axᴀ′n gī′na g̣ᴀn lᴀ tꜝā′sgidᴀs. Skūsqā′ndᴀg̣a-i. ʟg̣ē′txᴀn ʟꜝūgītxā′ñasi lᴀ ʟgu dā′ñag̣ani.
Dag̣ala′-ig̣a î′sîñ sî′ñg̣aʟ̣a′nesi′ giên l’ qꜝa′ołūg̣awag̣ᴀn.
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He looked toward the door. In the corners of the house on either side hung halibut
hooks. One having the picture of a halibut had a halibut hanging down from it. One
having the picture of a land otter on it had a red cod hanging down from it. They
gave those [fish] to him to eat when they fed him. All the shamans around the ocean
were in that house.
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Łkiä′gui l’ qē′xaias. Na-i ku′ngida g̣a gutxᴀ′nłag̣a ta-ū xā′x̣īwas. Nᴀñ sg̣oa′na
xā′gu dag̣ᴀñā′gas g̣e′istᴀ xā′gu gux̣iā′wañ wᴀnsū′ga. Nᴀñ sg̣oā′na ê′sîñ sʟgū dā′g̣ᴀñagas
g̣e′istᴀ ê′sîñ sg̣ᴀn gū′x̣iwas. Ałsī′ hao lᴀ ʟꜝ tadagā′ñañ wᴀnsū′gᴀñ la at ʟꜝ dai′îns
giê′nᴀ. Sūs g̣ada′o sg̣a′a-i hao na-i g̣a sg̣un ta-ig̣ōdai′yag̣ᴀni.
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The next evening he again began performing. They gave him many elk skins. There was
a big pile on the side near the door. Many boxes of grease also lay near it. After
he had danced round the fire for a while he pulled out the spear. He pushed it in
again. He pulled it out, and he stopped performing. He again put it in, and [the otter]
again began to suffer.
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Hao î′sîñ sîñx̣ia′s giên lᴀ g̣ada′o la g̣ē′tx̣idias. Tcꜝî′sgu qoa⁺n at lᴀ ʟꜝ ʟ̣′x̣idᴀs.
Łkiā′gua a sʟūłgī′djiwas. Gaiyîña′-i î′sîñ wᴀ qꜝō′łg̣a qꜝu′ldjūwesi. Tcꜝā′anuwa-i
djî′nxa lᴀ sg̣aqag̣u′ndi qa′odi lā′g̣a qꜝā′g̣a lᴀ dᴀñkꜝūstai′yasi. Sîłgiā′ñxᴀn wa
g̣ei î′sîñ lā′g̣a lᴀ gītcꜝa′si. Lā′g̣a lᴀ dᴀ′ñkꜝūstasi giên ʟan agᴀ′ñ la łîñā′ñgañag̣ani.
Hao î′sîñ wᴀ g̣ei lā′g̣a lᴀ gītcꜝa′si giên î′sîñ l’ g̣ō′xagîlgañagîn.
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During all that time he had the urine mixed with blue hellebore, which he had let
decay together, hung by him in a water-tight basket. After he had performed for a
while the great shamans that were around the house made fun of him. After he had gone
round the fire for a while he was doubled up as he moved, and they imitated him near
the fire. He then called for his power, and by its help stood upright. The people
in the house made a great noise at this. He then again ran round the fire, took urine
in the hollow of his hand, and, as he ran about, threw it at them. All the shamans
around the ocean were nearly choked by the bad stench and said to him: “Don’t, Tcꜝaawu′nkꜝa. You do not treat us well.” Large clams spurted water [[68]]at him. Small clams spurted water toward him. Everything was different (i.e., hostile)
toward him, owing to those people whom they had got as shamans. As he ran he pointed
the spear that he had pulled out at the faces of the shamans of all countries who
were about the house. They did not see it.
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Wᴀkꜝiä′łhao tcīgᴀ′nsgᴀn g̣ei gwaikꜝia′ la îsdai′yas. Wᴀ dᴀ′ñat lᴀ xā′xag̣adaiyas.
ᴀ′ñg̣a qē′gu g̣a lᴀ qᴀ′nsīgîñgī⁺gas. L’ sg̣aqag̣u′ndi qa′⁺odi nā′xa sg̣ā yū′dᴀla īdja′s
la at nᴀñx̣īsgalā′ñag̣ᴀn. Tcꜝaanūwa′-i g̣ada′oxa la qā′g̣ōñ qa′odi gu′tgī l’ kꜝū′sʟga′s
giên tcꜝā′anuwa-i djî′nxa lᴀ ʟꜝ kꜝiā′ñkꜝasiāñdai′yag̣ᴀn. Giên sg̣ā′nag̣wañ gī lᴀ kiä′gans
giên l’ giā′xaʟꜝxagāñag̣ᴀn. Giên na′asi la g̣a hūgᴀñgā′ñagîn. Giên hitꜝᴀg̣ᴀ′n tcꜝā′nuwa-i
g̣ada′oxa la g̣adᴀsī′ giên tcīgᴀ′nsganā-i lᴀ łkūʟ̣a′si giên l’ ʟ̣x̣iê′ndals īna′atxᴀn
wᴀ gui lᴀ qałkūx̣ūstᴀdālgā′ñag̣ᴀni. Ḷꜝ nā′xa sūs g̣ada′o sg̣a′a-i agᴀ′ñ gī′łgalas
tcînqa-itaog̣atꜝā′djîñas giên hᴀn lᴀ ʟꜝ sū′dagañas, “I Tcꜝaawu′nkꜝa gᴀm dᴀñ lāg̣ᴀ′ñga.” Sqaos lᴀ gui tcꜝî′nułsg̣a′gūdᴀñ. Kꜝiū′ lᴀ gui tcꜝîñu′łañ. Gī′naxᴀ′nhao
la g̣ᴀn agᴀ′ñ agīg̣ā′dagañag̣ᴀn. Ałsī′ wā′ʟ̣ūxᴀn ʟꜝ ʟ̣′g̣agañagīni. Hao î′sîñ ʟ̣x̣iê′ndals
gut qꜝā′ga-i lā′g̣a lᴀ dᴀñkꜝū′stᴀasi giên sūs g̣ada′oxa sg̣a′a-i nā′xa agᴀ′ñ gī′łgᴀls
xᴀ′ñgut lᴀ la dakꜝūdjūdā′lgañagîn. Gᴀm lᴀ ʟꜝ qîñg̣ā′ñag̣ᴀn.
[[69]]
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Now he thought, “I wish they would give me the halibut hooks. I might then save the
chief’s son.” Then the broad, black men reported what he thought: “If you give him
those halibut hooks he says that he might save the chief’s son.” Throughout the long
time during which he performed he thought in this way. During all that time they did
not want to give them to him. Every morning halibut and red cod hung from them. He
was there many nights. By and by they gave him the halibut hooks. He now performed
again, and he pulled out the spear for the last time. The chief’s son was saved.
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Giê′nhao hᴀn la gūdā′ñag̣ᴀni. “Tā′wa-i at gua dī ʟꜝ ʟx̣ît-łiña. Ga-i ʟ̣ū ʟꜝa′hao nᴀñ
gīda′s ła qagᴀ′ndā-łî′ña.” Giê′nhao ga qꜝᴀl łg̣ałdᴀ′mdīlas l’ gūdā′ñag̣ᴀn g̣ᴀ′nstᴀ
lā′g̣a sā′wag̣ᴀn. “Ha′osi tā′wa-i lᴀ dalᴀ′ñ ʟx̣î′tsi ʟ̣ū′hao nᴀñ gīda′s lᴀ qag̣ᴀ′ndałiñañ
l’ sū′ga.” Djī′îña gut l’ sg̣ā′gas kꜝiä′łhao hᴀn l’ gūdā′ñag̣ᴀn. Kꜝiä′łhao la g̣a
ʟꜝ qō′yadai′yāg̣ᴀni. Wᴀkꜝiä′łhao g̣e′istᴀ xagwa′-i at sg̣ana′-i kꜝiā′ga-ūłgīgañāg̣ani.
G̣al qoan hao gu lᴀ īdja′ñ wᴀnsū′gᴀñ. Qa′odihao hᴀn xᴀn lᴀ gi tā′wa-i ʟꜝ îsdai′yag̣ᴀni.
Hai asga′-i ʟ̣ū′hao î′sîñ l’ sg̣ag̣ā′gas giên qꜝaga′-i lā′g̣a lᴀ dᴀñkꜝūstᴀsg̣oā′ñañāg̣ani.
A′hao nᴀñ gīdā′gas qagā′ñañ wᴀnsū′ga.
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On the next day they took him back. They launched a big canoe. At once, they began
to put the elk skins into it, with the boxes of grease. The halibut hooks he also
had under his arms as he lay there. They now started back with him. They arrived with
him during the night at the place whence they had fetched him. They put off the elk
skins and the boxes of grease. On the following day, when it was light, although he
had held the halibut hooks firmly, there was no trace of them. This was the first
time that people learned about halibut hooks. Where they had landed the elk skins
on the beach only seaweeds were piled up. The boxes of grease, too, were nothing but
kelp heads in which was a large quantity of liquid. The canoe was a large rotten log
lying there.
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Dag̣ala′-ig̣a hao sîłgiā′ñ lᴀ ʟꜝ qa-isʟai′yag̣ᴀn. ʟū yū′ᴀn ʟꜝ gīłᴀgai′yag̣ᴀn. Gañā′xᴀn
tci′sgwa-i wᴀ gug̣ei ʟꜝ ʟg̣aʟ̣x̣idā′g̣ani gā′yîña-i dᴀ′ñat xᴀn ᴀ. Tā′wa-i ê′sîñ l’
tā′-idies g̣e′ixᴀn la sqōtxagiā′ñag̣ani. Hao sîłgiā′ñ lᴀ dᴀ′ñat ʟūqā′-idañ wᴀnsū′ga.
Ḷū′hao giê′stᴀ lᴀ ʟꜝ ʟ̣x̣ida′s gu g̣ā′lx̣ua lᴀ dᴀ′ñat ʟꜝ îsg̣ā′wañ wᴀnsū′ga. Tcꜝî′sgwa-i
ʟꜝ ʟ′g̣atꜝᴀłsi at gā′yîña-i ʟꜝ ī′tꜝᴀłsi.
Dag̣ala′-ig̣a sîñgaʟ̣a′nasi giên tā′wa-i ʟgu gī′na lᴀ gī′djîgîtʟdjawas gᴀm gut qꜝałgag̣ā′ñañ
wᴀnsū′ga. Hao ʟ xā′gu tā′wa-i ʟꜝ sqā′tg̣aʟāgā′ñag̣ᴀn. Qꜝā′da tcꜝî′sgu ʟꜝ ītꜝā′łas
ñalga-ᴀ′nda sg̣u′nxᴀn gu łgī′djîawañ wᴀnsū′ga. Gā′yîña-i î′sîñ łqeā′ma qā′dji ga
xao g̣ei stᴀ′mgīlañ sg̣u′nxᴀn īdjā′g̣ᴀn. ʟūwa′-i ê′sîñ skᴀnskwᴀn yū′⁺ᴀn gu łgī′g̣ōdaiyag̣ᴀni.
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This is the end.
Tcꜝaawu′nkꜝa is both the name of a supernatural being and the name of any shaman through whom
the supernatural being spoke. It is a Tlingit name and the story is evidently Tlingit
also, though Tlingit spirits often “spoke through” Haida shamans.
[[59]]
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Hao ʟan l’ g̣e′ida.
[[70]]
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[1] Compare the story of [He-who-got-supernatural-power-from-his-little-finger]. [↑]
[2] The construction of these deadfalls was described to me as follows: The hadjigā′ñwa-i (a, fig. 1) are four posts, two on each side of a bear trail. These are fastened together
in pairs by the kiutꜝa′skꜝî (b). Between them lies a timber called the qꜝatᴀ′nłanu (c), while the deadfall proper consists of a timber called sî′txasqꜝa′gida (d) hung above this at one end and weighted at the other end, which rests upon the ground.
The suspended end is held by a loop (łqꜝō′ya-i), which passes over a short stick, the x̣ā′ña (e), which is supported in its turn by one of the kiutꜝa′skꜝî. A rope is fastened to the inner end of this x̣ā′ña and carried down to the notch in another stick called sqaołg̣ai′wa-i (f), which is fastened to a stake at one side of the bear trail. Other cords, qa-ī′tu (g), are then fastened between the two front posts and carried down to this loop. The
bear, coming against these latter, in [[69]]its endeavors to get through pulls the loop (h) out of the notch in the sqaołg̣ai′wa-i. This in turn releases the x̣ā′ña, allowing the sî′txasqꜝa′gida to fall upon the animal’s back.
Fig. 1.—Diagram of bear deadfall.
[↑]
[3] The fringe or row of puffin beaks. [↑]
[4] This paragraph represents an afterthought of the story-teller and should have been
inserted farther back. [↑]
[5] Sleep, as in the present instance, is often represented as a substance called Qᴀñ.
Among my Masset stories is one of the Sleep-bird (Qᴀñ). [↑]
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Story of the Food-giving-town people
[Told by Edward of the Food-giving-town people]
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Daiyū′-ał-lā′nas
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The town of Sqē′na[1] was in existence. And Supernatural-woman-in-whom-is-thunder[2] came to be settled [there], [along with] the Middle-town people,[3] Sand-town people,[4] Point-town people,[5] Rear-town people,[6] Witch people,[7] Food-giving-town people, Mud-town people.[8]
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Sqē′na lnagā′-i g̣ag̣odai′yañ wᴀnsū′ga. Giê′nhao Sg̣ā′na-djat-g̣aga-xē′gᴀñ u tcīag̣eā′lāg̣ᴀni
giên Ya′ku-lā′nas, Tās-lā′nas, Ku′na-lā′nas, Sʟꜝê′ña-lā′nas, Stꜝawa′s-xā′-idᴀg̣a-i,
Daiyū′-ał-lā′nas, Tcān-lā′nas.
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After the town had stood there for some time some boys split pieces of cedar with
their teeth, put the ends into the fire, and made them hard and sharp. They then fastened
small stones to the ends, and went from house to house, trying to shoot the dogfish
roe through holes in the corners of the houses by means of bows. They burst them in
this way and then laughed.
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Lnagā′-i g̣ā′g̣odi qa′⁺odi ʟ g̣ā′xa tcꜝū g̣ei ʟꜝ qꜝonanᴀ′ns giên tcꜝā′nawa-i g̣ei
kū′na ʟꜝ dałg̣ai′g̣anᴀ′nsi giên gī′nᴀ qā′ʟ̣g̣ᴀns gañā′ñ g̣eiłgaña′ñ wᴀnsū′gᴀñ. Giên
ku′ngi łg̣a kꜝᴀ′dᴀla ʟꜝ kiūqꜝā′-ig̣ada′ñasi giên g̣axaga′-i lnagā′-i gut gᴀ′ndax̣îtsī′
giên na-i ku′ngida xēlxā′nsi g̣ei qꜝā′xᴀda qꜝoa′lu gī ʟꜝ tcꜝidjū′djag̣adañag̣ᴀn łg̣ēt
at ᴀ. ʟꜝ tcꜝidᴀłsī′ giên g̣ᴀn ʟꜝ qꜝᴀgā′ñag̣ᴀni.
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After they had shot for a while they burst the skins full of dogfish roe belonging
to the mother of the town chief. Then trouble arose, and the people fought each other
with arrows and war spears.
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Gañā′ñ ʟꜝ watcꜝag̣ā′dᴀñ qa′odihao lnagā′-i g̣a nᴀñ lā′na-a′og̣asi a′og̣a gui qꜝā′xada
qꜝoa′lu ʟꜝ tcꜝī′dᴀłtcꜝai′yañ wᴀnsū′ga. Ha-i ʟ̣ū′hao ku′nag̣ēłsī′ giên tcꜝidalᴀ′ñ at
tca′aʟ a′thao gut ʟꜝ îsdai′yag̣ᴀn.
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Now, after they had fought for a while they went away on their canoes. The Middle-town
people went; the Point-town people went; the Rear-town people went; the Witch people
went; and only the Food-giving-town people remained in the place. After they had lived
there for a while they, too, moved off to Lanai′ya.[9]
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Hai uiê′dhao gut ʟꜝ î′sda gut ʟꜝ î′sda qa′⁺odihao ʟꜝ qasag̣ai′yag̣ᴀn. Ya′ku-lā′nas
qasā′g̣a. Ku′na-lā′nas qasā′g̣a, Sʟꜝê′ña-lā′nas qasā′g̣a, Stꜝawa′s-xā′-idᴀg̣a-i qasā′g̣a,
giên Daiyū′-ał-lā′nas sg̣u′nxᴀn sila′iᴀg̣a g̣ā′g̣odaiyā′g̣ᴀni. Giê′nhao gu ʟꜝ naxa′ñ
qa′⁺odi Lanai′ya g̣a ê′sîñ ʟꜝ tcꜝig̣ax̣unā′ñañ wᴀnsū′ga.
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They continued to live there. They liked the place. And the Witch people came to have
a town, Falling-forward town, on the other side of them. They were good friends to
each other.
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Gu ʟꜝ naxā′ndiasi. Gu ʟga ʟꜝ gutlā′gᴀs. Giên xᴀ′nłag̣a Ku′ndji lnagā′-i gu êsî′ñ Stꜝawā′s-xa-idᴀg̣a′-i
lā′na-dag̣ag̣eā′lañ wᴀnsū′ga. Gut łtā′x̣ua lādai′yañ wᴀnsū′gᴀñ.
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After they had lived a while at Lanai′ya the wife of a man of the Food-giving-town
people became sick. When she fell sick she suffered all night. And she directed her
husband as follows: “When I die, have them put four dogfish on top of me, because
I used to like them as food. Do not put ropes around me. I am afraid to have ropes
put around me.”
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ʟꜝ nā′xa qa′odihao Lanai′ya gu nᴀñ Daiyū′-ał-lnaga′ djā′g̣a stꜝeg̣eā′lañ wᴀnsū′ga.
Giê′nhao l’ stꜝeg̣iā′las g̣ala′-i g̣a l’ g̣oxagᴀ′ñsîñ⁺g̣as. Giên hᴀn ʟā′lᴀñ lᴀ kî′ñgugᴀns:
“Dī kꜝō′tᴀł giê′nᴀ qꜝā′xada stᴀ′nsîñ dī qꜝe-ū′g̣ei xā′sʟdañ taga′-i dī gutlagᴀ′ñgīnî
g̣aga′n ᴀ. Giê′nᴀ gᴀm dī tcꜝîsdjigū′sʟg̣ᴀñᴀñ. ʟꜝᴀ ʟꜝ tcꜝî′sdjigūsʟa′s gī dī łg̣oā′g̣agᴀñga.”
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And, after she had suffered for four nights, she died at nightfall. Then they had
his wife sit up. When two nights were passed they put her into the box. Her husband
put his head into the fire [for grief] and some others pulled him out. He then put
four dogfish into her box, and did not put a rope around it. After many nights had
passed he went to see his wife. There were large maggots in the box, and he wept,
at the same time striking his head against the box.
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Giên g̣ā′la-i stᴀ′nsîñ l’ g̣ō′xagᴀña-i ʟ̣ū′hao g̣ā′lx̣ua l’ kꜝotwā′lañ wᴀnsū′ga. Giê′nhao
djā′ag̣ᴀñ lᴀ tcꜝîtg̣ā′wasi. G̣āl stîñ g̣ea′las giên lᴀ ʟꜝ ʟ̣sʟtcꜝai′yañ wᴀnsū′ga.
L’ ʟā′lg̣a qadjî′ñ łg̣ᴀ′mg̣alᴀ′ñᴀs giên ʟ qꜝᴀ′lg̣at l’ dᴀñʟ̣′sʟgîlgā′ñañ wᴀnsū′ga.
Giên l’ qꜝeū′g̣ei qꜝā′xada stᴀ′nsîñ la xasʟa′s giên gᴀm lᴀ la tcꜝîsdjigū′sʟg̣ᴀñᴀs.
G̣āla′-i qoa′ng̣ela′-i ʟ̣ū djā′g̣ᴀñ lᴀ qeā′ñg̣aiyes. G̣oda′-i g̣ei g̣ā′-isgîł yū′ᴀnᴀsi
giên l’ sg̣ā′-iłas dᴀ′ñat qadjî′ñ g̣oda′-i at lᴀ qꜝa-itg̣a-ig̣adā′ñgᴀñasi.
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One morning, after he had wept for some time, the fire was out, and he sent one of
his slaves to the town of Falling-forward for live coals. He then entered the town
chief’s house [and discovered] that [[72]]his master’s wife, who was supposed to be dead, had married there. She and the town
chief’s son were in love with each other.
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L’ sg̣ā′-iłgᴀñ qa′⁺odihao gaatxᴀ′n sîñgaʟ̣a′nas tcꜝā′nuwa-i kꜝī′luła′si giên nᴀñ xᴀ′ldᴀña
lᴀ dag̣ai′yas Ku′ndjî lnagā′-i g̣a ga sʟx̣î′tg̣ᴀtꜝadja′ñ wᴀnsū′ga. Giên nᴀñ lā′na-aog̣a′gas
gia′g̣ei lᴀ qatcꜝai′yas l’ qꜝo′lg̣a djā′g̣a kꜝotwā′las g̣a l’ īnā′was. Nᴀñ lā′na-a′og̣as
gi′tg̣a at gu′tg̣a l’ kꜝū′g̣adies.
[[73]]
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He then thought that his eyes deceived him, and he looked toward her again. After
that he took the live coals and went in to his master. He did not speak plainly [being
a foreigner]. And he said: “Stop your crying. She has married on the other side.”
But his master whipped him.
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Giê′nhao g̣a xᴀña′ñ lᴀ gîñkꜝū′g̣adasi giên î′sîñ gui lᴀ qē′xagᴀñasi. Giê′nhao dā′dja-i
lᴀ îsda′si giên qꜝolg̣ᴀ′ñ gu lᴀ qā′tcꜝas. L’ ki′łdiyañ-qꜝa′-idadja′ñ wᴀnsū′ga. Giên
hᴀn l’ sī′wus: “ʟan hao sg̣ā′-iłgaña. Inax̣uā′ l’ īna′og̣a.” Giên l’ qꜝo′lg̣a hā′yiñ
l’ tia’djî′ñᴀs.
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He then went thither again. He saw that they were still playing with each other. And,
when he again reported it to his master, he whipped him again. After this had happened
four times [his master] came to believe what he said. He then related to his master
all he had seen.
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Giên î′sîñ g̣a lᴀ qā′dᴀsi. Ha′oxᴀn gu′tg̣a ʟꜝ gug̣ā′dies lᴀ qe′iñas. Giên î′sîñ qꜝolg̣ᴀ′ñ
gi gi lᴀ nī′djiña′-i ʟ̣ū î′sîñ lᴀ ʟꜝ tia’djî′ñᴀs. Gañā′ñ lᴀ isstᴀ′nsîña′-i ʟ̣ū l’
kîl lā′g̣a la ya′ʼdasʟai′yañ wᴀnsū′ga. Giên qꜝolg̣ᴀ′ñ gi dā′-ixᴀn gī lᴀ nī′djîñᴀsi.
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Now he (his master) went thither. He looked in. His wife, he saw, had in truth married
some one there. They were playing with each other. They were laughing at each other.
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Giê′nhao g̣a lᴀ qā′dᴀsi. G̣ei lᴀ qintcꜝai′yasi. Yan l’ djā′g̣a l’ īnā′was lᴀ qe′iñᴀs.
Guta′t ʟꜝ nā′ñgᴀñᴀs. Gutg̣ᴀ′ñ agᴀ′ñ ʟꜝ ʟqꜝᴀ′gᴀs.
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He then went away. After he had kept watch for a while that evening he went over.
He hid himself inside behind a post. And after they had sat up for a while they went
to bed. When the people in the house snored he went to [the place where his wife and
her lover were]. They were talking together. And, when they were asleep, he went away.
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Giê′nhao stᴀ lᴀ qā′-idesi. Sî′ñx̣aiya-i g̣a lᴀ qea′ʼtcꜝidi qa′⁺odi g̣a lᴀ qā′atꜝadjañ
wᴀnsū′gᴀñ. Giê′nhao na-i g̣ei g̣atcꜝigā′ñg̣o tꜝa′łg̣a agᴀ′ñ lᴀ sg̣ᴀ′lg̣attcꜝias. Giê′nhao
ʟꜝ skî′nudi qa′⁺odi ʟꜝ tā′-isʟaiyas. Na-i xā′-idᴀg̣a-i qꜝaxō′gᴀña-i ʟ̣ū g̣a lᴀ qā′gᴀsi.
Gu′tg̣a kî′lgūldia′si. Giên qꜝasʟia′-i ʟ̣ū stᴀ lᴀ qā′-idesi.
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Very early in the morning he was gone. He was away. He was away. He was away. Some
time after dark he came home. He felt happy. He looked at the box. Only dogfish were
in it.
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Giên sîñgaʟ̣a′n xē′tg̣a l’ ga′o-ułas. L’ ga′owas. L’ ga′owas. L’ ga′owas. Sî′ñx̣ī
stᴀ g̣a′tg̣a l’ qaʟꜝ′xas. L’ gū′dᴀña-i la′ogwañᴀs. G̣oda′-i lᴀ qea′ñasi. Qꜝaxada′-i
sg̣un wa g̣a īdjā′ñ wᴀnsū′gᴀñ.
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Next morning he was gone early. He broke knots into pieces. He scraped, greased, and
polished them. That was why he was away. He then brought them home. He did not let
any one see. He alone knew about it. He ceased to cry. He sat about happy.
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Dāg̣ala′-ig̣a sîñg̣aʟ̣a′n xē′tg̣a l’ ga′o-ułas. Tꜝᴀn g̣ei lᴀ qꜝa′-itnanᴀ′ñᴀs. Lᴀ g̣ā′łgas
at lᴀ ta′odas at lᴀ skî′ndas. G̣e′ihao lᴀ qā′-itgoañañ wᴀnsū′ga. Giên lᴀ xā′g̣aʟꜝxai′yañ
wᴀnsū′ga. Gᴀm ʟ xā′-idᴀg̣a lᴀ qîndagᴀ′ñasi. La sg̣u′nxᴀn g̣ᴀn ᴀ′ñg̣a u′nsᴀdᴀsi. ʟan
l’ sg̣ā′-iłas. L’ gūdᴀña′-i lᴀ ūgoā′ñᴀs.
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And in the evening he went over and hid himself in the house. Then all fell asleep.
He went to the place where they were sleeping. When, after talking for a while, they
slept he stretched his hand to the rectum of the man and drove a knot sliver into
it. The man did not move. And he did the same thing to the woman. She, however, moved
and muttered. He then went away.
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Giê′nhao sî′ñx̣aiya′s giên g̣a lᴀ qā′atꜝadjañ wᴀnsū′ga, giên naga′-i g̣ei agᴀ′ñ lᴀ
sqᴀ′lg̣attcꜝa′si. Giê′nhao ʟꜝ qā′sʟʟꜝg̣a′gᴀs. Giê′nhao gia′gu ʟꜝ ta-ixā′ñᴀs g̣a la
qā′gᴀs. Î′sîñ gu′tg̣a ʟꜝ kî′łguldi qa′odi ʟꜝ qꜝa′sʟia′-i ʟ̣ū nᴀñ īłiñā′gᴀs g̣ō′tg̣a
lᴀ xā′dax̣îts giên l’ g̣ō′tg̣ei tꜝana′-i lᴀ gītcꜝa′si. Gᴀm l’ îłdā′g̣ᴀñᴀs. Giên nᴀñ
djādā′gᴀs î′sîñ gañā′ñ lᴀ isdā′si. Lᴀ ʟꜝa qꜝakꜝu′ñu-î′ñg̣asʟas. Giên stᴀ lᴀ qā′-idesi.
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When day broke there was a noise of wailing in the town of Falling-forward. They said
that the chief’s son and his wife lay dead in the morning. But he felt happy. He at
once washed his head in urine, oiled it, and put on Haida paint. The woman’s love
made her sick, and as soon as her husband put her into the box she went to the one
with whom she was in love.
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Sîñg̣aʟ̣ana′-i ʟ̣ū Ku′ndjî lnagā′-i gu ʟꜝ sg̣ā′-igaxē′gᴀñᴀs. Nᴀñ gīdā′ga djatīnā′gas
djā′g̣ᴀñ dᴀ′ñat kꜝōdaxā′go-uła′ñ ʟꜝ sī′wus. Giên lᴀ ʟꜝa gūdᴀña′-i lā′gᴀs. La ʟꜝa tcig̣ᴀ′nsg̣an
g̣a qadjî′ñ lᴀ ʟ̣ā′nas giên lᴀ taodai′yas giên xā′-ida-mā′sg̣a gut ᴀ′ñg̣a lᴀ îsda′si.
Nᴀñ djā′adas g̣ō′ga hao agᴀ′ñ gîñstꜝē′g̣îłdaiyañ wᴀnsū′ga, giên l’ ʟā′lg̣a l’ ʟ̣′sʟtcꜝas
gañā′xᴀnhao nᴀñ lᴀ qatā′-idaiyas g̣a lᴀ qā′gᴀñ wᴀnsū′ga.
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After the town had continued there for some time a certain person left it and went
up the inlet. After he had traveled for a while he came to a narrow creek running
amid water grasses.[10] His name was Ḷ′xakuns.
[[74]]
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Giên lnagā′-i g̣ā′g̣odi qa′odi Qā′łgui lnagā′-i stᴀ nᴀñ qā′-idañ wᴀnsū′gᴀñ. L’ qagiagᴀ′ñ
qa′odi yêłsqa′og̣a-i sū′ug̣ei nᴀñ g̣ᴀ′nʟ̣ᴀ tᴀmx̣iê′nʟꜝxa′si g̣ᴀ′nstᴀ lᴀ qā′ʟꜝxas.
Ḷ′xakuns hᴀ′nhao l’ kig̣ai′yañ wᴀnsū′ga.
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Near the creek a person was walking about. He laid down something he held in his hand
and stretched it out. He threw wooden floats over the creek. They became sawbill ducks.[11] They flapped across with it. When they got across they became wood once more. They
floated about. Then the man pulled it toward himself. One saw him take two bright
salmon out of it. He then laid the net to dry on two alders standing there, took the
two salmon, and went toward the woods with them.
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G̣ᴀ′nʟ̣a-i djî′nxa nᴀñ xā′-idᴀg̣a qā′g̣oñᴀsi. Gī′nᴀ kꜝū′gîñᴀsi ū kꜝug̣ā′wasi giên
ū hī′g̣agîłda′si. Giên kīgayā′ñwa-i g̣ᴀ′nʟ̣a-i īnax̣ui′ ū qꜝā′datꜝadjasi. ʟłgiag̣a-g̣ea′lasi.
X̣īʟ′x̣ug̣ā′dᴀsi. Īnax̣uā′g̣ea′lga-i ʟ̣ū łkꜝiā′na-g̣ea′lasi. Gā′-ikꜝugîñdā′ldᴀłsi.
Giên nᴀñ ē′łiñᴀs gui′g̣añ îsdai′yasi. Tcī′na x̣āł stîñ g̣e′istᴀ lᴀ îsda′si lᴀ qe′iñasi.
Giên [[75]]ā′xada-i gu qᴀl stîñ gīxā′ñᴀs gu lᴀ qag̣adā′si giên tcī′na-i stîñ ū xā′x̣idasi giên
dī′tgi wᴀ dᴀ′ñat qa′îłsi.
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Now he (the on-looker) went down to the net. He counted its meshes.[12] There were seventeen (ten and seven), and he repeated the number: “Fifteen and two.”
Then he started away. “Fifteen and two,” he said. He kept falling down; so he went
back and counted them again each time and started off anew. “Fifteen and two,” he
said. Then he fell down and went back again. Again he counted them, and he started
off. He fell down. Then he forgot. That is why, when one goes along over ground with
which he is not familiar, he always falls there.
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Giê′nhao āxada′-i g̣a lᴀ qā′g̣asi. Xᴀ′ñada lᴀ kꜝoa′îndasi. ʟa′łîñgī djī′guagasi giên
“gatꜝag̣a′-i īnᴀ′ñgī g̣astî′ñ” hᴀn lᴀ kīg̣ada′si. Giên stᴀ lᴀ qā′-idesi. “Gatꜝaga′-i īnᴀ′ñgī g̣astî′ñ,” hᴀn l’
sū′us. Giên l’ ʟ̣′tꜝᴀłdagᴀñᴀs giên î′sîñ gui lᴀ stī′łsi. Giên î′sîñ lᴀ kꜝoa-î′ndagīsi
giên î′sîñ stᴀ lᴀ qā′-idesi. “Gatꜝag̣a′i-īnᴀ′ñgī g̣astî′ñ” hᴀn l’ sū′us. Giên l’ ʟ̣′tꜝᴀłda′s giên î′sîñ gui lᴀ stī′łgᴀñᴀsi. Î′sîñê′sîñ lᴀ kꜝoaî′nda′si
giên l’ qā′-ides. L’ ʟ̣′tꜝᴀłdas. Giê′nhao gī l’ qꜝā′-isgīdā′ñañ wᴀnsū′gᴀñ. Ga-i g̣aga′nhao
ʟga′-i gi gī′nᴀ qꜝa′-idesi wᴀ gut qā′gᴀsi giên wᴀ gu ʟ̣′tꜝᴀłdagī′gᴀñ wᴀnsū′gᴀñ.
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At last he came away with the information, and the Food-giving-town people came to
own the net.
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Giê′nhao lᴀ sqatg̣ā′g̣atcꜝuusi giên Daiyū′-ał-lā′nas ā′xada-i dag̣ag̣ea′lañ wᴀnsū′gᴀñ.
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After this the people moved back to the town of Sqē′na. And they made forms around
which the meshes are twined. They made them in preparation for making nets. And they
also took the bark of the ʟᴀl.[13] When they had finished gathering these the Food-giving-town women began to make nets.
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Giê′nhao ga′-istᴀ Sqē′na lnagā′-i g̣a ʟꜝ tcꜝīsdiā′lañ wᴀnsū′ga. Giê′nhao sqꜝā′sta
gu ʟꜝ ʟ′g̣ołg̣asi. Ā′xada-i g̣ᴀ′nhao ʟꜝ wa′gañ wᴀnsū′ga. Giên ʟᴀl qꜝᴀl ê′sîñ ʟꜝ î′sdas.
ʟꜝ î′sdagī′ga-i ʟ̣ū ā′xada-i î′sîñ Daiyū′-ał-djina′s xai′g̣ox̣ida′ñ wᴀnsū′gᴀñ.
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At Gwī′gwᴀnsʟꜝî′ñ,[14] near the town of Sqē′na, spring salmon ran into a certain creek at that time. A man
of the Food-giving-town people owned the creek, but he gave it to his son. For that
reason his sisters began to put dirty things into the creek.[15] The supernatural being of the creek then put on his clothing and his black-bear hat.[16] He had four dorsal fins. He started seaward along the bed of the creek. And he became
a rock close in front of it, and remained there, and the creek was gone. The supernatural
being of this creek was named “Supernatural-being-of-the-four-days.”
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Giê′nhao Sqē′na lnagā′-i qꜝō′łg̣a Gwī′gwᴀn-sʟꜝîñ gu nᴀñ g̣ᴀnʟ̣ā′gᴀs g̣e′ihao tꜝag̣onā′g̣añ
wᴀnsū′ga. Nᴀñ Daiyū′-ał-lnaga′ g̣ᴀ′nʟ̣a-i dag̣ā′si, gi′tg̣ᴀñ ʟꜝa lᴀ lᴀ dag̣adai′yañ
wᴀnsū′ga. Tꜝā′g̣ahao l’ djā′sg̣alᴀñ g̣ᴀnʟ̣a′-i g̣ei gī′nᴀ sqē′lᴀ î′sdax̣idā′ñ wᴀnsū′gᴀñ.
Giê′nhao g̣ᴀ′nʟ̣a-i sg̣ā′nag̣wa-i qꜝalᴀ′ñ g̣ei qatcꜝa′s giên tān-dadjî′ndag̣e′iłs.
Giên l’ łg̣ā′na sqꜝastᴀ′nsîñᴀs. Giên g̣ᴀ′nʟ̣a-i qā′łi gut lᴀ ʟ̣′dax̣îtsg̣ai′yañ wᴀnsū′gᴀñ.
Giê′nhao qꜝā′tgu xᴀn l’ łg̣ā′ga qꜝaig̣ā′wag̣ᴀni giên g̣ᴀ′nʟ̣a-i ga′ogūg̣ā′ñ wᴀnsū′ga.
G̣ᴀ′nʟ̣a-i sg̣ā′nag̣wa-i hao Sg̣ā′na-sa′nʟ̣ina-stᴀ′nsîns hᴀn kig̣ai′yāg̣ᴀni.
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After that they moved to Tcꜝig̣ogī′ga.[17] Then, when spring came, they began to fish for flounders. One day they killed one
of these. They roasted it. When some persons quarreled in the town, and all ran to
see, a boy remained sitting by the flounder.[18] Lo, something ran out of it. It came out quickly. The boy cried, saying that the
food had flown away.
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Giê′nhao ga′-istᴀ Tcꜝig̣ogī′ga g̣a ê′sîñ ʟꜝ tcꜝī′g̣ax̣una′ñag̣ᴀn. Giê′nhao qꜝê′nʟ̣g̣ā′g̣ada′-i
ʟ̣ū skᴀntā′l gi ʟꜝ xa′ox̣ida′ñ wᴀnsū′ga. Qa′odihao g̣aatxᴀ′n nᴀñ ʟꜝ tia′-întcꜝawas.
Lᴀ ʟꜝ kidjā′was. Lnagā′-i gu gu′tg̣a ga gwi′siwus ʟꜝ da′ox̣ida′si tꜝā′łg̣a nᴀñ g̣ā′xa
skᴀ′ndᴀla-i qā′-idjîtwasi. Skᴀ′ndᴀla-i g̣e′istᴀ tꜝā′g̣ane gî′nᴀ g̣aʟꜝxai′yasi. G̣atgua′gañ
wᴀnsū′ga. Nᴀñ g̣axā′s sg̣ā′-iłas ī′naat “Adā′adaga-i g̣a-ix̣i′dᴀñ” hᴀ′nhao l’ sā′wañ
wᴀnsū′ga.
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And after they had fished for another space of time, one day, when they were out fishing,
something pulled hard against them. Then they pulled it up. They did not know what
it was. They came home, and they carried the flounders on their backs. Then they handed
the thing they had pulled up back and forth. And a certain person came to them. He
looked. He said, “A-a-a aidja′si kꜝūda′-i gua īdjā′.”[19]
[[76]]
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Giê′nhao î′sîñ ʟꜝ xa′odi qa′odi gaatxᴀ′n ʟꜝ xaoyä′nᴀs gu gī′nᴀ g̣ei ʟꜝ dᴀndadjañ wᴀnsū′ga.
Giên ʟꜝ dᴀ′ñîsʟłasi. Gᴀm gī′nᴀ īdjᴀga′-i g̣ᴀn ʟꜝ u′nsᴀtg̣ᴀñᴀs. ʟꜝ īsg̣oa′gîda′ñas
giên skᴀ′ndᴀla-i ʟꜝ u′nxᴀtgîłsi. Giên gī′nᴀ ʟꜝ dᴀ′ñsqꜝaʟî′ndjiwᴀs gu′tgi ʟꜝ qê′ñsqꜝag̣ā′gᴀña.
Giê′nhao g̣ᴀ′nstᴀ nᴀñ qaʟꜝxai′yas qea′ñasi. Hᴀn l’ sī′wus “A-a-a aidja′si kꜝuda′-i
gua īdjā′” hᴀn sā′wañ wᴀnsū′gᴀñ.
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They moved back again to the town of Sqē′na. After they had lived there for a while
a woman of the Food-giving-town people became pregnant. She gave birth to a girl.
And when spring returned some supernatural being came out of the ground and swallowed
[the people] together with their canoes. That was Cave-supernatural-being,[20] they say.
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Sqē′na lnagā′-i g̣a î′sîñ ʟꜝ tcꜝig̣ax̣ū′nᴀñᴀs. Gu ʟꜝ naxā′ñ qa′odihao gu nᴀñ Daiyū′-ał-djī′naga
gu dałgidā′lañ wᴀnsū′ga. L’ qe′igᴀs giên nᴀñ djā′da la qe′igᴀs. Giên î′sîñ qꜝê′nʟ̣g̣ag̣ada′-i
ʟ̣ū ʟga-i g̣e′istᴀ gī′nᴀ sg̣ā′nag̣wa ʟꜝ g̣ᴀn ʟ̣′stas giên ʟꜝ g̣ag̣ā′tcꜝig̣ā′ñ wᴀnsū′gᴀñ.
G̣a′odan-sg̣ā′nag̣wa-i hao īdjā′ñ wᴀnsū′ga.
[[77]]
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Then she, too, went to Skidegate creek. While they were going along by canoe it came
after them. When it got near she threw her child, which had just begun to creep about,
into its mouth. It then went under water, and they landed there. That is why the place
is named “Landing-of-many-canoes.”
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Giê′nhao la ê′sîñ Qꜝā′stᴀ g̣a îsg̣ā′wañ wᴀnsū′ga. L’ ʟuqā′gîñg̣og̣ᴀ′ndixᴀn la g̣ᴀn
lᴀ ʟ̣stᴀgā′wañ wᴀnsū′ga. L’ ā′xᴀnag̣ela′-i ʟ̣ū′hao l’ gī′tg̣a ʟx̣uqā′goañg̣ā′yagᴀs.
L’ xē′łiᴀg̣ei la qꜝādai′yañ wᴀnsū′ga. ʟ̣ū l’ g̣agugia′si giên gu lᴀ î′sg̣ug̣oasi.
G̣agᴀ′nhao “ʟua′stadjîgî′lgaña” hᴀn ʟga-i kig̣ᴀ′ñ wᴀnsū′gᴀñ.
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Then she and her husband went about crying. By and by, when day began to break, they
fell asleep. Very early in the morning they heard a child cry. Then they looked where
it cried. The child was creeping about on top of a whale floating in a woodland lake
and crying. He then took away his child. She did right when she threw her child into
the mouth of the supernatural being.
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Giên ʟā′lᴀñ dᴀ′ñat xᴀn gu lᴀ sg̣ā′-igadixā′ñg̣oas. Qa′odihao sî′ñgaʟ̣andāla′-i ʟ̣ū
l’ qꜝā′sʟg̣oas. Sî′ñg̣aʟ̣an xē′txa l’ giū′g̣a nᴀñ g̣ā′xa sg̣ā′-iłas. Giê′nhao ʟgu
sa′oga-i gī lᴀ qîñg̣ā′was. Sū łkꜝî′nxa g̣ag̣odia′ g̣a kun gā′-iʟ̣gî′ñ u′ngut nᴀñ g̣ā′xas
ʟx̣uqā′g̣u′ndias. Î′sîñ sg̣ā′-iłdias. Giên gī′tg̣ᴀñ lᴀ ʟ̣x̣idā′ñ wᴀnsū′ga. Gī′nᴀ sg̣ā′nag̣oa
xēłī′ᴀg̣ei gītg̣ᴀ′ñ lᴀ qꜝatai′yas ałha′o lᴀ ga ʟia′ʼdaiyañ wᴀnsū′ga.
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The child grew up as rapidly as a dog. Now they went over to Skidegate creek, and
the girls walked along on shore. As she walked along she sang. They tried to stop
her. She did not listen. After she had gone along for a time the supernatural being
came after them out of the woods with open mouth. She did not run away from it.
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Giê′nhao nᴀñ g̣axā′gᴀs xa īna′gᴀns gañā′ñ l’ î′sîs. Giên gaatxᴀ′n î′sîñ Qꜝā′stᴀ g̣a
ʟꜝ tcꜝig̣ax̣unā′ñᴀs. Giên ʟ g̣ā′xa djā′da dᴀ′ñat ʟgoa′t l’ gᴀ′ndalg̣āwañ wᴀnsū′ga.
L’ qā′giagᴀns gut lᴀ kꜝudjudā′las. Lᴀ ʟꜝ ste′idas. Gᴀm lᴀ gudᴀ′ñg̣ᴀñasi. L’ gᴀndā′ldi
qa′odihao łkꜝî′nxᴀstᴀ gī′nᴀ sg̣ā′nag̣was ʟꜝa g̣a xēłā′ñ gī łg̣ᴀ′pdᴀldaalañ wᴀnsū′ga.
Gᴀm stᴀ lᴀ qagᴀ′ñqā′g̣ᴀñasi.
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When it came near her, she seized it. The children found out that her finger nails
were made of copper. She then tore it in pieces and threw it round about. “Even future
people will see you lying about,” she said. She threw its head down. It is the one
(rock) that they call “Chief.” The Food-giving-town people were then glad because
she had killed it.
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Giê′nhao la g̣ᴀn l’ āxᴀnā′g̣ila′-i ʟ̣ū lᴀ la gīdjigī′łdas. Nᴀñ djā′das sʟꜝg̣u′ñ x̣iā′lāgᴀs
g̣axaga′-i g̣ei qē′xaiyañ wᴀnsū′gᴀñ. Giên la g̣ei lᴀ dᴀ′ñnanᴀñᴀs giên lᴀ la xā′gudjañas.
“G̣ō′tgūł xā′-idᴀg̣a-i xᴀn dᴀñ qîñīg̣awa′gᴀsga” hᴀn l’ sī′wus. L’ qā′dji lā′g̣a lᴀ
qꜝadai′yag̣ᴀn. La′hao Ī′ʟꜝgᴀs hᴀn ʟꜝ kī′g̣adagᴀ′ñga.” Giê′nhao Daiyū′-ał-lā′nas lᴀ
la tia′ʼgas at gūdᴀña′-i lā′gᴀñ wᴀnsū′ga.
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After that they lived at Skidegate creek. They did not know that she had power within
herself disproportionate to her size. She played for a while and brought in a salmon.
She came in from playing on a board. All that time she looked at it. By and by the
youngest of her brothers, who was full of mischief, ate her fish. And he laid a bright
humpback in its place.
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Giên Qꜝā′stᴀ gu ʟꜝ naxā′ndies. ʟ l’ ʟ̣ā′g̣agᴀs g̣a′g̣añ lᴀ i′sîs g̣ᴀn gᴀm ʟꜝ u′nsᴀtg̣añañ
wᴀnsū′ga. L’ nā′ñgᴀñ qa′odihao tcī′na lᴀ ʟ̣′sʟtcꜝai′yañ wᴀnsū′ga. Tcꜝū u′ngua l’ nā′ñg̣atcꜝus.
Kꜝiäł la gi la qē′xagᴀñᴀs. Qa′odihao l’ dā′g̣alᴀñ stā′nsîñxai′yas nᴀñ da′og̣anagas
giūga′was lā′g̣a l’ tā′agañ wᴀnsū′ga. Giên lᴀ si′łg̣a tcꜝidᴀ′n x̣āł lᴀ gañā′ñ g̣e′ida
lᴀ sila′-iᴀg̣a lᴀ ʟ̣łinā′gañ wᴀnsū′ga.
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When she came in from playing she looked in the place. “My child, Taxē′t,”[21] she said. She was sad on account of her salmon. She started it, that future people
would be stingy.[22]
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L’ nā′ñg̣atcꜝiwa′-i ʟ̣ū l’ sila′-iᴀg̣ei lᴀ qē′xas. “Tā′xetg̣añ dina′ñ,” hᴀn l’ sī′wus.
Tcī′na-i si′łg̣a ᴀ′ñg̣a l’ gū′dᴀñasi. L’ sila′-isi xag̣ā′gases hao lᴀ łiñg̣ai′yañ
wᴀnsū′ga.
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After they had lived there for a while her eldest [brother] lay dead in the morning.
On the next morning the next to the eldest lay dead. On the day after that another
one was dead. This went on until seven had been found dead.
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Gut l’ naxā′ñ qa′odihao nᴀñ kꜝwai′yagas kꜝodaʟ̣′g̣o-ułaiyañ wᴀnsū′ga. Giên dag̣ala′-ig̣a
la gū′stᴀ nᴀñ qagā′gas kꜝōdaʟ̣′g̣o-ułas. Giên dag̣ala′-ig̣a î′sîñ nᴀñ kꜝodaʟ̣′g̣o-ułas.
Hᴀn ēdjî′ndixᴀn djī′guag̣a kꜝō′daxā′g̣o-ułasi.
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One night, while the youngest was in bed, his sister came and sat at his feet. He
drew himself together. His sister felt for his buttocks. He was astonished. He then
drew in his belly closer, and [[78]]when his sister [tried to] shove something into his anus it passed up along the surface
of his belly. She then pulled it out and smelt of it. She did the same thing again.
Again he drew in, and when she had pulled it out she looked at it.
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Giên gaatxᴀ′n g̣ālx̣uā′ nᴀñ da′og̣anas ta′-idig̣ᴀ′ndixᴀn l’ djā′sg̣a l’ tꜝa gi qꜝa′oʟꜝxas.
L’ sqᴀnsg̣ā′djudie′s. L’ djā′sg̣a l’ g̣ō′da ʟ′gūdᴀñᴀs. Lᴀ qāłai′yasi. Giên l’ dā′łułda′s
giên l’ g̣ō′tg̣ei l’ djā′sg̣a gī′nᴀ gītcꜝai′yas l’ dᴀlqꜝᴀ′lgutsg̣ā′łas. Giên lᴀ dᴀñsqꜝasdai′yasi
giên lᴀ squ′ngudᴀñasi. Giên î′sîñ gañā′ñ lᴀ la isda′s. Î′sîñ l’ dałulda′s. Giên lᴀ
dᴀñsqꜝasdai′yasi giên lᴀ qîñsqā′gîñᴀsi.
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And when she pulled it out the last time he rose quickly, took his quiver, and ran
out from his sister. His sister went after him. She chased her brother about this
island. After she had chased him about for a while he ran from his sister into the
house of Many-ledges.[23] She stretched in her arm and drove him out again.
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Giê′nhao g̣ō′dᴀx̣uaga-i lᴀ dᴀñsqꜝasdᴀga′-i ʟ̣ū′hao l’ g̣atuła′s giên g̣ᴀ′ltaxaga-i
gī lᴀ xada′si giên djā′asîñ stᴀ lᴀ qā′gᴀñg̣ada′gᴀs. Giên l’ djā′sg̣a lᴀ ʟ̣g̣a dā′awas.
A′nᴀñ qꜝā′-ig̣odies g̣adō′xa dā′g̣ᴀñ lᴀ [[79]]x̣îtqag̣oñgoa′ñas. Lᴀ x̣îtgî′ndal qa′odihao Tꜝēs-qoa′naiya nā′g̣a g̣ei djā′asîñ stᴀ
lᴀ qā′gᴀng̣atcꜝai′yañ wᴀnsū′ga. G̣e′istᴀ ê′sîñ dā′g̣ᴀñ lᴀ xagada′ʼgas.
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And after she had pursued him for another space of time he came to Tree island.[24] He then shot an arrow into the sky, and shot again into the notch of that arrow.
After he had done this for a while [the chain] almost reached the ground, and he laid
his bow upon [the end of] it. It became a ladder upon which he climbed up. The ladder
drew itself up after him, and she only touched him.
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Giê′nhao î′sîñ lᴀ lᴀ x̣îtgî′ndal qa′odihao Qa-it-gwa′-ig̣a gu lᴀ qaʟꜝxai′yañ wᴀnsū′ga.
Giên qō′ya-iqā′gᴀn lᴀ tcꜝiła′si giên sʟ′xodjî g̣ei î′sîñ lᴀ tcꜝiła′si. Hᴀn l’ wag̣ᴀ′ndixᴀn
łiña′xᴀn ʟga-i g̣a kꜝi-ᴀ′ng̣adasi giên łg̣ē′da-i wa g̣a l’ dastā′sgidesi. Kꜝī′wag̣eiłsi
gut lᴀ qała′si. Kꜝiwa′-i lᴀ dᴀ′ñat agᴀ′ñ dᴀñgᴀmstᴀła′si, giên dag̣ᴀ′ñ gut l’ xagūłai′yañ
wᴀnsū′ga.
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Where he escaped in fright they call Tā′xet’s trail.[25] She had the first tā′xet. That is why they so name it. “Thunder in your own dress
as you sit” [she sang]. “Thunder in your own dress as you sit.”
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Gagū′t lᴀ qag̣ᴀ′ngaʟai′yag̣ᴀn hao Tꜝā′xet-kꜝiū′ᴀg̣a hᴀn ʟꜝ kī′g̣adagᴀ. Taxeda′-i nᴀñ
łî′ñg̣aiya′g̣ᴀni. Atha′o kꜝiwa′-i ʟꜝ kīg̣adagᴀ′ñgᴀñ. “Łgîtgia′g̣ᴀñ g̣a łᴀ ga xē′giłū′da
Łgîtgia′g̣ᴀñ g̣a łᴀ ga xē′gᴀñū′da.”
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She then returned to Skidegate creek. And she began to tell [the people] their names:
“Thundering-in-his-ascent,” “Supernatural-woman-upon-whom-property-burst-down,” “Supernatural-woman-upon-whose-house-screen-a-hawk-sits,”
“Into-her-house-the-tide-comes,” “Her-house-is-kept-up-to-heaven-by-the-wind.”[26] She called her sister “Supernatural-woman-the-edges-of-whose-skirts-thunder.” She
called herself “Supernatural-woman-in-whom-is-thunder.”
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Giê′nhao Qꜝā′stᴀ g̣a î′sîñ lᴀ qā′-idañ wᴀnsū′ga. Giên gu kī′g̣a ʟꜝᴀ gi lᴀ sū′udax̣idag̣ᴀn,
“Xē′gîndā′lłas,” “Sg̣ā′na-djat-ʟg̣a′okꜝoa′nsg̣as,” “Sg̣ā′na-djat-lalā′g̣a-gut-skiä′mskun-nā′was,”
“Na′g̣ei-ga′iłas,” “Sîns-g̣a-na-x̣utā′-ix̣iwas.” Giê′nhao “Sg̣ā′na-djat-kꜝia′g̣a-ga-xē′gᴀns”
hᴀn da′og̣anᴀñ lᴀ kī′g̣adas. “Sg̣ā′na-djat-g̣a-ga-xē′gᴀns” hᴀn agᴀ′ñ lᴀ kī′g̣adas.
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She then took one of the Gîtî′ns’-servants[27] with her. Her younger sister started seaward from her. She is the one over whom the
water breaks in front of Skidegate creek. Then she herself settled down at the head
of the creek. She is the one who owns the tā′xet. One who does not handle them carefully
(i.e., in accordance with the tabus) is killed. The salmon are also found with cuts.
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Giên Gîtîngī′djats sg̣oā′na qꜝadᴀ′ñ lᴀ qā′łdas. Giên l’ daog̣ᴀ′ng̣a î′sîñ lᴀ stᴀ qā′x̣iasg̣as.
La′hao Qꜝā′stᴀ qꜝā′tgu gu ga kꜝoā′nʟꜝxagᴀñᴀñ wᴀnsū′ga. Giê′nhao g̣ᴀ′nʟ̣a-i qā′sg̣a
agᴀ′ñ lᴀ ʟg̣ā′g̣eiłdaiyañ wᴀnsū′gᴀñ. La′hao tā′xeda-i dag̣ā′ñ wᴀnsū′ga. Gᴀm ʟꜝ ʟā′skîtgū′tg̣añgᴀñgā′ñagîn
nᴀñ ʟꜝ tia′ʼg̣ases. Giê′nhao taxeda′-i qꜝā′si-lāgā′ñañ wᴀnsū′gᴀñ.
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After the woman went up they began to fish with nets. The women of the Food-giving-town
people made nets. And, after they had fished with them for a while, one night they
saw Supernatural-woman-in-whom-is-thunder. Underneath she wore a rainbow blanket.
Over it she wore a flicker blanket. They saw it. While they fished they put words
into a song about this: “Going up grandfather’s creek, moving about, and going up
it to land as the tide comes in [she appeared].”
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Nᴀñ djā′adas qała′s sila′-ig̣a hao ʟꜝ ā′xadax̣ida′ñ wᴀnsū′ga. Daiyū′ał-djina′s ā′xada-i
xai′wasi. Giên l’ ā′xada qa′odihao gaatxᴀ′n Sg̣ā′na-djat-g̣a-ga-xē′gᴀns g̣ā′lx̣ua
ʟꜝ qea′ñañ wᴀnsū′ga. Taol gia′at xē′dᴀx̣ustᴀ lᴀ tā′dᴀs. U′ngu sg̣ā′ltcꜝît gia′at lᴀ
tā′dᴀs. Lā′g̣a ʟꜝ qea′ñañ wᴀnsū′ga. ʟꜝ ā′xadadi qa′odihao sg̣ā′lᴀña-i wᴀ gu lᴀ sg̣ax̣idā′g̣ᴀni.
“A tcinā′ g̣aog̣ā′ gut łᴀ. Kudjū′giagᴀñdāl wᴀ gut ē kū′łgᴀłdā′lgîł.”
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A cedar stood behind the town of Tcꜝig̣ogī′g̣a, called “Young-cedar-woman.” Above
that [on the creek] lived a certain woman. She was unable to twist twine for a net
because her skin was covered with hair. Then she found a surf scoter[28] which had floated ashore, and she skinned it. She fitted it to her head. Its neck
and head were both intact. She put it on and swam about in it where they were [[80]]fishing. There she took salmon out of the net, strung them up, and cut them open.
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Tcꜝig̣ogī′g̣a lnagā′-i dī′tgu tcꜝū gia′gᴀñasi′hao ʟꜝdjat hᴀn kig̣ai′yañ wᴀnsū′ga.
Lᴀ sagū′stᴀ nᴀñ djā′da nā′gᴀs. Gᴀm ʟgu ā′xᴀt łā′ña-i lᴀ łgia′l łiña′-i ga′og̣āñañ
wᴀnsū′gᴀñ. L’ qꜝᴀl lā′g̣a g̣ā′awa ʟ′djiwus. Giê′nhao sg̣îl gā′-ikꜝugāwas lᴀ qēxa′s
giên lᴀ ʟstai′yañ wᴀnsū′ga. Lᴀ gi lᴀ ᴀ′nłᴀg̣adas. L’ x̣êl wa g̣ei sg̣ā′djiwus. La
g̣ei lᴀ ᴀ′nłas giên ʟꜝ ā′xadas g̣ei lᴀ xē′tgu lᴀ ʟ̣gî′ñgoañᴀs. Wᴀ gu taxeda′-i āxada′-i
g̣e′istᴀ lᴀ sʟꜝsta′si giên la qai′îsi giên ᴀ′ñg̣a lᴀ qꜝā′dagᴀñasi.
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She did the same thing again. The owners of the net picked up gravel and threw it
seaward at the net [exclaiming:] “Sand-fleas’ insides.”[29] One night when she swam out some one threw a stone at her. [The scoter] gave forth
a dull sound and disappeared from sight. On the next day a woman lay there with a
string of salmon.
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Î′sîñê′sîñ gañā′ñ lᴀ ī′djiñᴀsi. Axada′-i ga dag̣ā′si tās xax̣idesī′ giên axada′-i
at ʟꜝ xaskîtsg̣a′si giên “Ku′ndᴀx̣ūñ wā′dᴀg̣a-i.” Giên gaatxᴀ′n g̣ā′lx̣ua g̣ei lᴀ
ʟ̣gî′ñgūña′-i ʟ̣ū łg̣a at la nᴀñ qꜝatsg̣a′s. Lᴀ gi qa′osgîtsg̣a′si. Gᴀm lᴀ gu g̣ałg̣ā′g̣ᴀñᴀs.
Sîñgaʟ̣ana′-i gu nᴀñ djā′da tꜝē′stᴀ tā′xet kꜝu′ng̣odia gu ʟ̣′g̣o-ułasi.
[[81]]
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After that some time passed. There was a certain man who had many elder brothers,
all of whom were married. They fished at night. One after the other came home, and
they roasted the salmon. They ate with their wives. He wanted to do the same thing,
and he also married.
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Ga′-istᴀ lnagā′-i g̣ā′g̣odi qa′odihao nᴀñ kꜝwai′g̣alᴀñ qoa′nas wa′ʟ̣uxᴀn djatinā′g̣añ
wᴀnsū′ga. Giên g̣ā′lx̣ua ʟꜝ ā′xadas. ʟꜝ gᴀ′nłg̣alᴀñʟꜝxas giên taxeda′-i ʟꜝ gūsgî′łsi.
Djā′g̣alᴀñ dᴀ′ñat ʟꜝ tā′gᴀñesi. Gī l’ stała′si giê′nhao la ê′sîñ djating̣a′yañ wᴀnsū′ga.
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After he had brought home his wife he went fishing with them, and he came back in
the night and roasted a salmon. When it was cooked he awoke their wives. “Come and
eat,” he said to her (his own wife). “Land otters eat at night” [she said], and she
made her husband ashamed.
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Giên l’ djatia′ngatcꜝiwa′-i ʟ̣ū ʟꜝa at lᴀ ā′xadas giên g̣ā′lx̣ua l’ qā′ʟꜝxas giên
tā′xet lᴀ gūdjiā′was. G̣alᴀ′nsʟia′-i ʟ̣ū djā′g̣alᴀñ lᴀ ʟskî′nxas. “Halᴀ′ gatā′” hᴀn
lᴀ lᴀ sū′das. “Sʟgūs hao g̣ā′lx̣ua gatā′ga” giên ʟā′lᴀñ lᴀ kîlg̣e′idᴀxasʟa′s.
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The next night he went to fish with them again. And when they came home they roasted
another. When it was cooked, she kicked her husband in the back with her feet, but
he said to his wife: “Land otters eat in the night.” He made her ashamed also.
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Giên dag̣ala′-ig̣a g̣ā′lx̣ua î′sîñ ʟꜝa at la axadā′gas. Giên ʟꜝ gᴀndā′lʟꜝxaga-i ʟ̣ū
î′sîñ ʟꜝᴀ ga kitsgî′łs. G̣alᴀ′nsʟia′-i ʟ̣ū ʟā′lᴀñ skwa-i lᴀ tꜝā′ʟ̣gᴀñᴀs giên hᴀn djā′g̣ᴀñ
lᴀ sū′udas “Sʟgus hao g̣ā′lx̣ua gatā′ga.” Giên la ê′sîñ lᴀ kîlg̣e′idaxasʟas.
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They then built a house in the town. They had the front of it covered with feathers.
When it was finished they called it Feather-house. Afterward, although it stood back
from the shore, the tide rose to it. When it got even with it it began to fall. They
told each other that on account of that house they had almost had a flood.[30]
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Giên lnagā′-i g̣a na ʟꜝ ʟ′g̣ołg̣asi. Xā′ña ʟꜝ tꜝag̣onadai′yañ wᴀnsū′ga. L’ g̣eiłgīga′-i
ʟ̣ū Tꜝa′g̣un-naas hᴀn lᴀ ʟꜝ kī′g̣adas. Ḷū′hao dī′da l’ ī′djas skꜝiä′xᴀn la g̣a gā′-iłx̣ida′ñ
wᴀnsū′ga. La at ʟ̣ū ga′isʟia′-i ʟ̣ū kꜝîłg̣ax̣ida′ñ wᴀnsū′ga. Lᴀ tꜝa′g̣a ʟꜝᴀ gi gā′-iłx̣îtskiā′ñ
ʟꜝ sūgā′ñañ wᴀnsū′ga.
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One day, after they had been fishing, they came in. The wife of one of them lay with
her back to the fire. A man had his arms around her. Then he cut his hand off. But
it was his wife who got up crying. He did it by accident to her.[31]
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Giên gaatxᴀ′n î′sîñ ʟꜝ ā′xada qa′odi g̣ā′lx̣ua ʟꜝ axadā′gatcꜝa′was. Nᴀñ djā′g̣a skudjū′dies.
Tꜝᴀ′lgi nᴀñ ē′łiña ʟx̣iā′ndies. Giê′nhao l’ sʟꜝa-i lā′g̣a lᴀ qꜝa-itkꜝuʟai′yañ wᴀnsū′ga.
L’ djā′g̣a ʟꜝa gᴀ′ñgîñañ g̣ā′tułas. Lᴀ lᴀ ʟdadjā′ñ wᴀnsū′ga.
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One autumn a person went to Falling-forward to fish for silver salmon. And at night
his daughter fell asleep in the bow. He was afraid then to awaken his child and ran
the bow into the clay. He, too, fell asleep. When he awoke in the morning he called
to his child. His child was gone. He then saw the tracks of a black bear leading inland
from the canoe.
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Giên tā′not Ku′ndji g̣a tā-i gi nᴀñ ā′xadayä′nañ wᴀnsū′ga. Giên g̣alx̣uā′ l’ gi′tg̣a
djadā′g̣a sqe′ux̣ua l’ qꜝadiʟ̣′gañ wᴀnsū′ga. Giên gī′tg̣ᴀñ ʟskī′nᴀña-i gi l’ łg̣oā′gas
giên g̣āla′-ig̣a lᴀ ku′ndjigiä′lañ wᴀnsū′ga. La ê′sîñ qꜝadī′gᴀs. Siñg̣a′-i l’ skî′nxaiyas
gitg̣ᴀ′ñ gi lᴀ kiagā′ñas. Gᴀm l’ gi′tg̣a ga′og̣ᴀñᴀs. Giên ʟua′-i stᴀ tān stꜝa′sᴀl
kîtgî′łsi lᴀ qe′iñᴀsi.
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At that time the town people became angry with the Black-bear people. They reared
a large number of dogs, and they made many deadfalls.[32] There was not a trail without its deadfall. Immediately they began to kill them.
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Giê′nhao lnagā′-i xā′-idᴀg̣a-i tāns xā′-idᴀg̣a-i g̣ᴀn stꜝē′xag̣iłx̣idai′yañ wᴀnsū′ga.
Xā ʟꜝ gî′ñ-īna′ʼqoa′nᴀs giên sqā′ba qoa′na î′sîñ ʟꜝ ʟ′g̣ołg̣as. Gᴀm ʟgu kꜝiū kī′da
g̣a ʟꜝa gia′gᴀña-i ga′og̣ᴀñesi. Gañā′xᴀn ʟꜝ ʟꜝdax̣î′tsi.
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After they had killed them in this way for a while the dogs started after the bears.
One day the dogs started right from the houses after something. The people followed
them. The bear climbed a tree standing near. Her two young ones were with her.
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Wᴀgañā′ñ ʟꜝ î′sda qa′⁺odihao xā′ga-i î′sîñ tā′na-i dōx̣idā′ñ wᴀnsū′gᴀñ. Gaatxᴀ′nhao
na stᴀ xᴀn xā′ga-i ga da′wasi. Giê′nhao ʟ̣g̣a ga dā′wasi. A′xᴀnxᴀn tana′-i g̣atła′si.
L’ gī′tg̣alᴀñ stîñ lᴀgi xā′dᴀsîs.
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They then spanned their bows. When they were ready to shoot [[82]]her she made a motion outward from herself and from side to side across her nose.[33] They then tied the mouths of their dogs.
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Łg̣ē′da-i ʟꜝ tꜝaqꜝā′-iłaiyasi. La g̣ᴀn gī ʟꜝ g̣ā′łg̣awa-i ʟ̣ū stag̣a′ñ lᴀ ʟg̣adā′ñasi
giên kunᴀ′ñ tꜝᴀ′lgi la ʟłᴀskiä′gᴀñᴀsi. Giê′nhao xā′ga-i ʟꜝ ku′ntcꜝidañ wᴀnsū′gᴀñ.
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Then they called them to come down from the tree. And, when they came down, the bear
licked her friends. They then led them home, and they liked the house. They gave them
something raw to eat. They did not speak. But after the cubs had played about for
a while the dogs killed them. And the sorrow of their mother for their death killed
her.
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Giê′nhao qā′-ida-i gū′stᴀ la g̣ᴀn ʟꜝ g̣agoyî′ñg̣oasi. Giên l’ î′stꜝałg̣oas giên łtā′x̣ulᴀñ
gut tāna′-i tꜝanā′nᴀñasi. Giê′nhao lᴀ ʟꜝ g̣ᴀlgᴀ′ndax̣îtg̣ā′wañ wᴀnsū′ga, giên na′si
l’ gutlā′g̣oasi. Gī′nᴀ kꜝā′na lᴀ ʟꜝ tadag̣ogā′ñañ wᴀnsū′ga. Gᴀm l’ kîłgūlg̣ᴀ′ñg̣oas.
Giê′nhao tā′na-i gī′tg̣ei nāñ qa′odi xā l’ qꜝokꜝotu′łgag̣a′wañ wᴀnsū′ga. Giên l’ a′og̣a
ê′sîñ l’ sî′łg̣a gūdᴀ′ñg̣oas gîñkꜝotwā′lañ wᴀnsū′ga.
[[83]]
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After they had killed bears for some time one of them went to see his deadfall. It
had fallen upon some creature like a human being, and he had copper on his back. He
brought it home.
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Giê′nhao tā′na-i ʟꜝ ʟꜝda qa′odihao sqā′ba ᴀ′ñg̣a nᴀñ qî′ñg̣agiä′lañ wᴀnsū′ga. Gī′nᴀ
xā′-idᴀg̣a la g̣a ga qꜝadag̣ā′dies giên tꜝa′g̣o lᴀ g̣ᴀlqꜝā′-igîñᴀs. Giê′nhao lᴀ la
qꜝa-ig̣aʟꜝxai′yañ wᴀnsū′ga.
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After that a certain person went from the town. He entered Salmon-point’s house. When
the supernatural beings went past they let themselves float into the house and ate
all his food. Because he was old they were not afraid of him.
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Giê′nhao lnagā′-i stᴀ nᴀñ qā′-idañ wᴀnsū′gᴀñ. Tcī′na-kun nā′g̣a g̣ei lᴀ qā′tcꜝas.
Sg̣ā′na-qeda′s ʟꜝdā′las giên Tcī′na-kun nā g̣ei dā′lx̣unᴀñtcꜝī′gᴀñasi giên gatā′ga-i
lā′g̣a ʟꜝ tā′gᴀñᴀsi. L’ qꜝaiya′s g̣aga′n la g̣ᴀn ʟꜝ nā′ñagᴀs.
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Then his nephew[34] found a bullhead, skinned it, and dried the skin. And one day, when the supernatural
beings came by, he called to them to come. On account of it his uncle became angry
with him. All the more he called them. By and by some turned thither. He placed himself
in the doorway. He made his needles stand up and, when the supernatural beings floated
in, he cut them. When they went out he did the same thing again. The supernatural
beings were afraid of him.
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Giê′nhao l’ nā′tg̣a łā′ma qē′xas giên lᴀ la ʟsta′s giên lᴀ la qꜝag̣adai′yañ wᴀnsū′ga.
Giên gaatxᴀ′n sg̣ā′na-qeda′s ʟꜝdala′-i ʟ̣ū lᴀ hałgoa′das. L’ qā′g̣a tꜝā′g̣a la g̣ᴀn
stꜝexagᴀ′nsi. Tꜝᴀ′lgi lᴀ xałgoa′dagᴀñasi. Qa′odihao lᴀ gui ga ʟ′sʟgîłs. Kꜝiwa′-i g̣a
lᴀ qꜝog̣ā′wasi. Sʟnᴀñ lᴀ gia′ʼłdas giên sg̣ā′na-qeda′s dā′lx̣unᴀñtcꜝia′-i ʟ̣ū lᴀ kîtqꜝa′iadi′gas.
Kiägī īdjiga′-i ʟ̣ū î′sîñ gañā′ñ lᴀ isda′si. Lᴀ g̣aga′nhao sg̣ā′na-qeda′s lᴀ gi ʟꜝ
łg̣oā′g̣adañ wᴀnsū′ga.
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One day he went to the house of Heaven-holder.[35] And [Heaven-holder] said to him: “Human beings will ask me for pleasant weather.”
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Giê′nhao gaatxᴀ′n Sî′ñgidjigît nā g̣a lᴀ qā′-idañ wᴀnsū′ga. Giên hᴀn lᴀ la sū′das
“Xā′-ides sîñ lā dī at gīnᴀ′ñg̣ansga” hᴀn lᴀ gi lᴀ sī′wus.
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Now the Head-of-creek woman of Skidegate creek had spoken as follows: “I will remember
you. After the Food-giving-town people are all gone they shall become numerous again,”
she said.
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Waigiê′nhao Qꜝā′stᴀ qā′sg̣a djinā′ hᴀn kī′łgulʟdjā′wañ wᴀnsū′ga “Dalᴀ′ñg̣a ł gūdagīdᴀ′ñg̣asga.
Daiyū′-ał-lā′nas ha-ilū′ qa′odi î′sîñ skꜝū′lg̣ilg̣ā′nses” hao la sūdai′yag̣ᴀn.
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There they cut down a cedar. They split it up and carried it out of the woods. Then
they began to make a fish trap. And when they had finished it they named it “Small-hole-in-the-ground
fish trap.” [The maker of this] gave the fish trap to his son. His wife belonged to
the Gîtî′ns and he (the son) was the first of the Big-house people.
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Giê′nhao gu tcꜝū ʟꜝ skîtg̣ā′g̣añ wᴀnsū′ga. Giên la g̣ei ʟꜝ qꜝā′tnanᴀñas giên lᴀ ʟꜝ
g̣a-iłgalᴀ′ñʟꜝxas. Giê′nhao gī′g̣awa-i ʟꜝ ʟ′g̣ołg̣ai′yañ wᴀnsū′gᴀñ. Giên l’ g̣e′iłgīga-i
ʟ̣ū Gīg̣a′o-ᴀ′ldᴀloas hᴀn lᴀ ʟꜝ kig̣adai′yañ wᴀnsū′ga. Giê′nhao gitg̣ᴀ′ñ gī′g̣awa-i
lᴀ dag̣adai′yañ wᴀnsū′ga. L’ djā′g̣a Gîtînā′g̣añ wᴀnsū′ga. L’ Nayū′ᴀns-xā′-idᴀg̣a-i
ku′nī hao idjā′ñ wᴀnsū′ga.
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The people of the Raven clan own the thunder.[36] Therefore, when one of the Raven clan is about to die, it thunders.
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Giên ga Xo-iga′sga-i ga xē′gᴀñ ᴀ′ñg̣a dā′g̣añ wᴀnsū′ga. A′thao nᴀñ xo-igā′ kꜝotwā′lgᴀnqasā′gas
giên ga xēgᴀ′ñgᴀñ wᴀnsū′ga.
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This is the end.
This story consists of a number of mythic or half mythic episodes detailing supposed
early doings of a Haida family which used to occupy the east shore of Moresby island,
between Skidegate inlet and Cumshewa point. Skidegate creek runs through the middle
of their territory and was their most important stream. This fact accounts for the
prominence of the Creek-woman of Skidegate creek in the legends. Food-giving-town (Daiyū′) was on Shingle bay, on the south side of Skidegate inlet. In 1901 there
were said to be but four survivors of the family, although the Haida declared they
had formerly been a large and prominent division, and they themselves claim that their
chief was town chief of Sqē′na.
[[71]]
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Hao ʟ g̣e′idᴀñ.
[[86]]
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[1] A half mythic town on the northeast coast of Moresby island, just south of Spit point. [↑]
[2] Creek-woman at the head of Skidegate creek; see below. [↑]
[3] One of the greatest Raven families among the Haida. They lived afterward at Dadens,
on North island, and later moved to Klinkwan and Muddy-stream town, Alaska. Some are
still living at the former place. The Pebble-town people of the west coast are considered
a branch of this family, and there was another offshoot, the Inlet Middle-town people
in Masset inlet. They occupied the middle row of houses in Sqē′na, which was a five-row
town. It is from this circumstance that they are said to have derived their name. [↑]
[4] There were two families of this name reputed to have come from the same stem. One
occupied many towns on the southeastern coast of Moresby island, but is now almost
extinct. The other settled first at Tꜝē, on the northwest coast of Graham island,
and subsequently emigrated to Kasaan, Alaska, where their descendants still live.
They are supposed to have received their name from having occupied the row of houses
in Sqē′na next the beach. [↑]
[5] This family is said to have been so named because they occupied a row of houses which
ran out on a point. They are supposed to have occupied a similar position at [[84]]Rose spit, with which tradition connects them much more plausibly. They afterward
lived at the mouth of Hi-ellen river and in Masset inlet. [↑]
[6] Said to have been so named because they occupied the rear row of the five in this
town. They are reputed to have occupied a similar position in the old town at Rose
spit, and are more plausibly connected with that place. They settled later on Masset
inlet, although a branch moved to the west coast of Graham island. [↑]
[7] The same are mentioned in the story of [Cloud-watcher], note [7]. This is an Eagle family, and probably should not have been mentioned here. The remaining
five families (leaving out the Food-giving-town people), which are Raven, are the
ones universally assigned to the five rows in this town. The Witch people seem to
have been brought in merely because their territory was near, and at one time they
appear to have lived still farther north. [↑]
[8] Given by this old man as Tcan xā′-idᴀg̣a-i, but more often spoken of as the Qꜝoē′tas,
“Earth-eaters.” These constitute a small family that formerly lived on the northwest
coast of Graham island along with the Middle-town people and part of the Sand-town
people, whom they accompanied to Alaska. They there owned the town of Sukkwan. According
to the Sqē′na tradition they were so named because they lived near the trails, where
there was much mud. [↑]
[9] Probably means something like “People’s town.” [↑]
[10] The Haida name for this signifies “Raven’s knife.” [↑]
[11] Or merganser. According to one informant, the word used here, ʟꜝłgia′, is applied
only to the female merganser. [↑]
[12] Perhaps rows of meshes were meant rather than meshes proper. [↑]
[13] Commonly used for twine, but unidentified. [↑]
[14] A bay lying outside of Spit point. [↑]
[15] Descent being in the female line, this man in giving the creek to his son gave it
out of his family and clan. Therefore the women of his clan did everything they could
to anger the river spirit. [↑]
[16] This is the only case that I remember in which the river spirit was a man. [↑]
[17] Said to mean “where people continue to live,” or “where people settle forever.” [↑]
[18] This is as often, or more often, given as a halibut (xā′gu). [↑]
[19] Probably means “perhaps it is a beak,” or “I wonder whether it is a beak.” This was
Raven, the episode recounted having taken place among these people. [↑]
[20] Or Greatest-cave-spirit. [↑]
[21] The tā′xet is described as a small, bluish salmon. By some it was said to be the sockeye, but
others thought it a different fish. [↑]
[22] Nowadays stingy people are said to be so because she was. [↑]
[23] A cliff standing back of Skedans. [↑]
[24] The inner and smaller of the two islets in front of Skidegate. [↑]
[25] Tā′xet’s house was a sky mansion, whither all went who were killed in battle or murdered.
This part of the myth has evidently been built up on the apparent identity of his
name with that of the salmon above referred to, but the former is from the Tlingit
Ta hît, “Sleep house.” Just above Skidegate village and nearly opposite Tree island
are two rocks, almost covered at high water. It is said that one who goes between
these two will see Tā′xet’s trail. [↑]
[26] Names belonging to the Food-giving-town people. [↑]
[27] The Gîtî′ns’-servants, or Gîtîngī′djats, were a division of the Gîtî′ns of Skidegate
of low social rank. They formerly occupied a village called Kꜝîl, “peninsula,” in
Shingle bay, from which circumstance they came to have close relations with the Food-giving-town
people. [↑]
[28] See the story of [He-who-travels-behind-us], note [6]. [↑]
[29] They repeat these words, at the same time throwing gravel at the net, in order to
get many salmon. The word for “insides,” which also means “manure,” is wa′dᴀg̣a-i,
only used by the old people. [↑]
[30] Because the house resembled, either in construction or name, one owned by a supernatural
being. [↑]
[31] His wife had her arms wrapped around herself, but he mistook them for those of a man;
see the story of the [Canoe People who wear Headdresses]. [↑]
[32] See the story of [Tcꜝaawu′nkꜝa], note [2]. [↑]
[33] She was motioning them to take away the dogs and muzzle them. [↑]
[34] That is, the man who went down to his house. [↑]
[35] Or “Holder-of-the-days,” a mountain not far from Salmon-point. [↑]
[36] The thunder-bird is a crest of the Raven clan. [↑]
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Story of Those-born-at-Skedans
[Told by John Sky of Those-born-at-Skedans]
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Qꜝō′na-qē′g̣awa-i
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There lay Flat-slope[1] town. At that time there was sickness in the place. Da′tcꜝi-kî′lsʟas’s[2] daughter, Woman-whose-feet-make-a-thunderous-noise, owned a knife that shut up.[3] Then Woman-whose-feet-make-a-thunderous-noise died at Tcixodᴀ′lx̣a.[4] They said that something carried her off on account of the knife. They then took
the body of Woman-whose-feet-make-a-thunderous-noise to Flat-slope town. They also
said that the knife belonged to Pestilence,[5] and they took it to the middle of the inlet. They then put feathers on it and let
it sink easily into the water. On account of the knife they owned the sea water.[6]
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ʟꜝ′x̣îñᴀs lnagā′-ihao g̣ag̣odai′yag̣ᴀn. Ga′-iʟ̣uhao gu stꜝeqa′gag̣ᴀn. Ga′-iʟ̣uhao
Datcꜝi-kî′lsʟas gudjā′ñg̣a, Djat-stꜝag̣a-ga-xē′gᴀns, sqao-qꜝō′dax̣uñ dag̣ai′yag̣ᴀn.
Ḷū′hao Tcixodᴀ′lx̣a gu Djat-stꜝag̣a-ga-xē′gᴀns kꜝotwā′lag̣ᴀn. Giê′nhao sqa′oqꜝodax̣uña-i
ga′gi lᴀ gi ga stalᴀ′nsʟañ ʟꜝ sā′wag̣ᴀn. Giê′nhao ʟꜝ′x̣îñᴀs lnagā′-i g̣a Djat-stꜝag̣a-ga-xē′gᴀns
kꜝō′da ʟꜝ qꜝa-isʟai′yag̣ᴀn. Ḷū′hao sqa′oqꜝodax̣uña-i Ha-iłī′las gia′g̣a î′sîñ ʟꜝ sūs
giên siga′-i g̣a lᴀ ʟꜝ qꜝā′-isʟsg̣aiyag̣ᴀn. Giê′nhao lᴀ ʟꜝ łtᴀng̣oa′das giên lᴀ ʟꜝ
hagᴀñg̣asʟgai′yag̣ᴀn. Sqa′-oqꜝodax̣uña-i tꜝa′gu g̣ayuwa′-i g̣a ʟꜝ kî′lskidag̣ᴀni.
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Some time after that Tꜝā′giao began hunting with dogs. One time, while he was going
after his dogs, the bear turned upon him. Then the bear pulled the skin of his head
from him. They went out and got him. And they brought him away. They laid his body
away, and again they owned the sea, the land, and all the inlets.[7]
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Ga′-istᴀ ga′g̣et qa′odi Tꜝā′giao xagī′g̣ax̣idag̣ᴀn. Ga-iʟ̣ū′hao gaatxᴀ′n xā′ga-i ʟ̣g̣a
ᴀ′ñg̣a la qā′giagᴀñgᴀndixᴀn lᴀ gui tā′ng̣a-i qꜝa′-iłg̣ᴀłdaiyag̣ᴀn. Ga′-iʟ̣uhao tā′ng̣a-i
l’ qā′dji qꜝᴀl wᴀ stᴀ dᴀñʟꜝʟai′yag̣ᴀni. Giê′nhao g̣a lᴀ ʟꜝ tang̣ai′yag̣ᴀn. Ḷū′hao
stᴀ lᴀ ʟꜝ ʟgā′wag̣ᴀn. Lᴀ ʟꜝ ʟꜝnsgułgīgas giên hitꜝᴀg̣ᴀ′n g̣ā′yuwa-i g̣a ʟꜝ kî′lskidag̣ᴀni
ʟga-i î′sîñ g̣a′oaga-i wa′ʟ̣uxᴀn î′sîñ.
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Then the Common-food-steamers[8] gave them a plate of copper for their inlet. He was Wā′nᴀg̣ᴀn’s son.[9] He was the one [the bear] killed at Kꜝial. And a woman of the Town-of-Cumshewa people[10] also gave a plate of copper to Those-born-at-Skedans for her inlet.
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Ḷū′hao ga Dā′g̣aña-sê′lga tꜝa′g̣o ᴀ′ñg̣a g̣a′oag̣a-i sqa′ogu ᴀ′ñg̣a tꜝa′g̣o qꜝā′-isʟaiyag̣ᴀni.
Wā′nᴀg̣ᴀn gi′tg̣a hao īdjā′g̣ᴀn. Kꜝia′l gu′hao lᴀ ga isdai′yag̣ᴀn. Giên nᴀñ Łqê′nuł-djī′naga
î′sîñ g̣a′og̣as sqa′ogu ᴀ′ñg̣a tꜝa′g̣o Qꜝō′na-qē′g̣awa-i gi qꜝa-isʟai′yag̣ᴀn.
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After that Skî′ltꜝakîñañ[11] began to hunt with dogs. And his dogs began barking at something at Łg̣a-i.[12] While he was following them his leg slipped into some [crevice]. His leg was scraped
to the bone. He died there. And again they claimed the sea water, the inlets, and
the land. The Common-food-steamers put out another copper plate for G̣ałî′ns,[13] and the Town-of-Cumshewa woman put out another copper plate for Qa′na.[13] They claimed all the islands along with them. There was no land lying vacant.
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Ga′-istᴀhao î′sîñ Skî′ltꜝakîñañ xagī′ᴀg̣ax̣idag̣ᴀn. Ga′-iʟ̣uhao Łg̣a-i gu lā′g̣a xā′ga-i
gada′osi. G̣ō′ʟ̣ᴀg̣a lᴀ qagᴀ′ndixᴀn l’ yäłtcꜝai′yag̣ᴀn. L’ kꜝial skū′dji sg̣u′nxᴀnhao
lā′g̣a wa g̣ei sqꜝadjā′wag̣ᴀn. G̣ei l’ kꜝotᴀłsī′ giên î′sîñ g̣ā′yuwa-i g̣a′og̣a-i
wai′giên ʟga-i î′sîñ g̣a ʟꜝ kî′lskidag̣ᴀni. Ga Dā′g̣aña-sê′lgas î′sîñ tꜝa′g̣o kîtqꜝā′idjîłgwagag̣ᴀn
G̣ałî′ns sqa′ogu ᴀ, giên nᴀñ Łqê′nuł djī′naga î′sîñ Qā′na sqa′ogu tꜝa′g̣o kitqꜝā′-idjîłgwagag̣ᴀn.
Gwai′tcꜝida-i dᴀ′ñat xᴀ′nhao ga ʟꜝ kî′lskidag̣ᴀn. Gᴀm ʟgu ʟga′-i g̣a ga ā′gīxanag̣a′ñag̣ᴀn.
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Some time after that Wā′nᴀg̣ᴀn again came there (to Skedans) to live. And he had a
daughter, Flowing-property,[14] when they settled at Skedans. After that Flowing-property went to Skedans bay for
something. And a woman of the Witch people[15] went with her. A woman of the Common-food-steamers[8] also went with her. While they were going along they upset. Then Flowing-property,
with the woman of the Witch people, was drowned. Then the people wept, wept, wept.
Presently they sent food to them through the fire, and in the same house laid claim
to the sea and the islands.[16] Those-born-at-Skedans owned them.
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Ga′-istᴀ ga′g̣et qa′⁺odi î′sîñ Wā′nᴀg̣ᴀn tcia′xaʟꜝxaiyag̣ᴀn. Ḷū′hao Tꜝaogwa′g̣anat
lᴀ qe′igag̣ᴀn Qꜝō′na ʟꜝ łg̣ā′sʟas ʟ̣ū ᴀ. Ga′-istᴀhao Łg̣a-i g̣a Tꜝaogwā′g̣anat gī′nᴀ
tā′ng̣aiyag̣ᴀn. Ḷū′hao nᴀñ Stꜝa′o-djidᴀga la at īdjā′g̣ᴀn. Giên nᴀñ Dā′g̣aña-sê′lga
î′sîñ la at īdjā′g̣ᴀn. Qagîñg̣ᴀ′ndixᴀn l’ xasʟg̣ā′wag̣ᴀn. Ḷū′hao Tꜝaogwa′g̣anat nᴀñ
Stꜝa′o-djidᴀgas dᴀ′ñat l’ tcā′ʟ̣g̣adag̣ᴀn. Ga′-iʟ̣ū sg̣ā′-igaga-i îs, îs, îs. Qa′odi
lᴀ gi ʟꜝ ūga′-i na′-ig̣ahao î′sîñ g̣ā′yuwa-i at gwai′tcꜝida-i ga ʟꜝ kî′lskidag̣ᴀni.
Qꜝō′na qē′g̣awa-i ᴀ′ñg̣a dag̣ag̣ea′lag̣ᴀni.
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After the death of Wā′nᴀg̣ᴀn another Wā′nᴀg̣ᴀn who came to live in his place had Gîtko′na[17] as his son. It was he who built [the [[88]]house] Gutkwa′-ida.[18] Gîtko′na married a woman of Those-born-at-Qꜝā′dᴀsg̣o-creek.[19]
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Ga′-istᴀ Wā′nᴀg̣ᴀn. kꜝotula′-i sî′łg̣a î′sîñ Wā′nᴀg̣ᴀn hᴀn kī′g̣a nag̣ea′lga-i ʟ̣ū
Gîtko′na lᴀ qe′igag̣ᴀn. La′hao Gutkwai′daxełdaiyag̣ᴀn. Nᴀñ Qꜝā′dᴀsg̣o-qē′g̣ao djī′daga
Gîtko′na ī′nagag̣ᴀn.
[[89]]
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One day he went out to hunt seal on Gwai′ya.[20] When he went with his spear for some hair seal that lay on the rocks, outside of
the hair seal lay a small killer whale with two dorsal fins and white stripes. It
looked pretty. And he speared it.
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Gaatxᴀ′nhao Gwai′ya g̣a xōt gi lᴀ saiyā′nag̣ᴀn. Ḷū′hao xō′da-i tā′-isʟg̣a qꜝa dᴀ′ñat
lᴀ qā′giagᴀña-i ʟ̣ū xō′da-i qꜝadax̣ū′stᴀ sg̣ā′na łg̣a′na sqꜝastî′ñ qꜝa′lᴀñag̣a kꜝᴀ′tdju
ʟ̣łî′ndaiyag̣ᴀn. L’ hā′nagadᴀs. Giê′nhao qꜝa′ga-i at lᴀ lᴀ kidā′g̣ᴀni.
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And, when the killer whale wriggled away from the spear, it went along the surface
of the sea blowing. It went under at Corner-of-mouth.[21] They fled at once. When they came abreast of Gwī′g̣ᴀl[22] all the broad water was crowded with killer whales. They were jumping over the canoes.
He looked southward. The surface of the sea was covered. He looked northward. It was
the same. The mats[23] rolled toward him and stopped near by. The stringers[23] also stood up on end and fell close to them. Tcꜝa′g̣ᴀnsqꜝa′gida-i[23] also fell near by.
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Ḷū′hao qꜝa′ga-i la g̣e′istᴀ łkū′stᴀga-i ʟ̣ū sg̣ā′naga-i g̣ā′yuwa-i qꜝā′łgut lᴀ stᴀ
kwaskᴀ′ñgîñañdalag̣ᴀni. Xē′łag̣ot gu′hao l’ gayugai′yag̣ᴀn. Gañā′xᴀnhao stᴀ lᴀ ga-itg̣oqa-itg̣ā′wag̣ᴀni.
Gwī′gᴀl ʟ̣ū l’ g̣eiłg̣awa′-i ʟ̣ū ʟ g̣ā′yao qꜝā′gas sg̣ā′na at skꜝulʟꜝxai′yag̣ᴀn. ʟua′-i
tꜝᴀ′lgi kwax̣a′otcꜝigagañag̣ᴀni. G̣ᴀ′ñxet gui l’ qē′xaiyas. G̣ā′yuwa-i qꜝᴀl-skꜝū′daga.
Qꜝa gui î′sîñ l’ qē′xaiyas. Ga-i î′sîñ wᴀgañā′xᴀn g̣ēt. Lgudja′-i la g̣a skꜝax̣unᴀ′ñdalasi
giên l’ xᴀ′ñg̣astᴀ xᴀn ʟan idjā′ñag̣ᴀni. Sqꜝag̣awa′-i î′sîñ l’ gia′xaʟꜝxasi giên l’
xᴀ′ñg̣astᴀxᴀn qꜝagā′ñag̣ᴀni. Tcꜝa′g̣ᴀnsqꜝa′gida-i î′sîñ qꜝaʟꜝxagā′ñag̣ᴀni.
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After they had fled for some time they landed at Gwī′g̣ᴀl. They then turned over the
canoe among the driftwood. At that time the killer whales were jumping about upon
their tails on the dry land. By and by they (his comrades) said to Gîtko′na: “Come,
let us try to do something.” Big killer whales lay in the canoe cove. At that time
they took out tobacco for them. When they laid it down with calcined shells behind
it the g̣ō′tgadugᴀmłg̣al[24] took it into its mouth. The big creature at once moved seaward. Immediately, all
vanished into the ocean.
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Ga′-iʟ̣uhao l’ ga-itg̣ogî′ñg̣o qa′odi Gwī′g̣ᴀl gu lᴀ ga-itg̣og̣ā′sgidag̣ᴀni. Ḷū′hao
ga′-ina-i sū′g̣a ʟua′-i lᴀ dagū′tꜝᴀłdag̣awag̣ᴀni. Ga′-iʟ̣uhao sg̣ā′naga-i kꜝidᴀ′ñ
at ʟga-i qꜝa′g̣aga-i gut agᴀ′ñ kîtqadadjî′ñgañag̣ᴀni. Qa′odihao Gîtko′na hᴀn ʟꜝ sūdai′yag̣ᴀn “Ha′lᴀ tꜝalᴀ′ñ ū gudᴀ′ntcꜝañ.” G̣agaga′-i g̣a′hao sg̣ā′na yū′ᴀnda
ʟ̣g̣oxā′ñgialag̣ᴀn. Ga′-iʟ̣uhao gū′la-i wa g̣a ʟꜝ gia′lgasg̣aiyag̣ᴀni. Wᴀ dī′tgu gwa′ga-i
dᴀ′ñat ʟꜝ î′sdag̣a-i ʟ̣ū g̣ō′tgadugᴀmłgala-i wᴀ xełī′g̣ei ū îsdai′yag̣ᴀni. Gañā′xᴀnhao
nᴀñ yū′ᴀns ʟ̣′dax̣îtsg̣aiyag̣ᴀni. Gañā′xᴀnhao ʟ gī′na na′odᴀgas gagugai′yag̣ᴀn.
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When they got home the shamans did not say anything good about him. They said he had
better not go anywhere on the ocean for four years. He had struck the son of Corner-of-mouth.
The shamans told his father and himself that the supernatural beings were talking
about him—whether they would let him fall from a steep place, or let him fell a tree
upon himself, or let him capsize. The shamans said that they would give him up at
the end of four years. During all that time he did not go out to sea for anything.
During all that time he did not go after anything at all.
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Ḷū′hao l’ îsg̣oa′s giên ʟꜝ sg̣ā′ga l’ qî′ñgutg̣añx̣idag̣ᴀn. Ḷū tā′da stᴀ′nsîñ g̣ᴀn
lᴀ ʟꜝ gī′na tā′ng̣axałga′ñag̣ᴀn. Xē′łᴀg̣ot gī′tg̣a hao lᴀ ki′tadjag̣ᴀn. Sg̣ā′na-qeda′s
l’ xᴀ′nsgu ga kî′lłas ʟꜝ sg̣ā′ga l’ g̣ō′ñg̣a gi at la gi sūdagā′ñag̣ᴀn lᴀ ʟꜝ ʟ̣goē′xałîñ
at gwī′g̣añ lᴀ ʟꜝ xa′-ixałiñ at lᴀ ʟꜝ xā′sʟxałañ. Tā′da stᴀ′nsîñg̣eił giên lᴀ gi ʟꜝ
qa-î′nsʟaasañ ʟꜝ sg̣ā′ga lᴀ gi sū′gañag̣ᴀn. Kꜝiä′łhao gᴀm l’ gī′na tā′ng̣ag̣añag̣ᴀn.
Kꜝiä′łhao gᴀm gī′na lᴀ da′og̣añag̣ᴀni.
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Skilanʟî′nda spoke to him as follows: “I see something strange near you, and I will
break something you love.”[25] One day they made a box for him. He kicked it. The box then burst. Gîtko′na at once
lay down in bed [for sorrow].
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Skilanʟî′nda hao hᴀn l’ kî′ñgugᴀñadaiyag̣ᴀn: “Dᴀñ gwa′di gī′na ł qêñakꜝi′g̣a giên
gī′naga dᴀñ kꜝū′g̣a ł qā′-itgusʟasga.” Gañaxᴀ′nhao la g̣ᴀn g̣o′da la ʟꜝ ʟg̣ołg̣ai′yag̣ᴀn.
Lā′g̣a lᴀ la stꜝaqadai′yag̣ᴀn. Ḷū′hao g̣oda′-i g̣ei g̣atłai′yag̣ᴀn. Gañā′xᴀnhao Gîtko′na
ta-iqā′wag̣ᴀn.
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While he still lay there a white animal[26] swam into Skedans harbor. He at once told his father not to allow anyone to go to
it. So his father directed. Then he set out after it with three canoe companions.
They pursued it. After he had shot at it in the inside of the harbor for a while it
led him out. At the same time a fog enveloped him. They then beat drums for him and
they threw skids one against another. After two foggy nights had passed it cleared
in the morning. Then some went toward Lake inlet.[27] Some also went to Rock-point.[28] [[90]]They picked up his paddle. They again owned the sea. They again owned the land.
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Ha′oxᴀn l’ ta-idig̣ᴀ′ndixᴀn Qꜝō′na-g̣ag̣aga-i g̣ei g̣adagᴀ′ndjao ʟ̣gīʟꜝxatcꜝai′yag̣ᴀn
Gañā′xᴀnhao g̣ō′ñg̣añ gᴀm la g̣a nᴀñ lᴀ ʟuqā′sg̣axałg̣a′ñag̣ᴀn. Gañā′xᴀnhao l’ g̣ō′ñg̣a
sā′wag̣ᴀn. Giê′nhao tcꜝa′ał łg̣unwā′lgu lᴀ ʟ̣g̣a lᴀ tcꜝix̣iā′ñag̣ᴀn. Lᴀ gi g̣ag̣aga′-i
g̣ei lᴀ tcꜝī′dju qa′odi lᴀ ga g̣ᴀ′lgastᴀgwa’gag̣ᴀn. Atguʟ̣ū′ yä′nᴀña-i lᴀ gi qa′ogusʟaiyag̣ᴀn.
Ḷū′hao Qꜝō′na gu gaodja′o lᴀ gi ʟꜝ sqotxē′gᴀns at tꜝakꜝu′nxēt guta′t ʟꜝ qꜝā′-itg̣ag̣adañgañag̣ᴀn.
G̣āl stîñ yä′nañag̣ea′lga-i ʟ̣ū l’ qadjī′sʟia-ułaiyag̣ᴀn. Giê′nhao Sū-qā′łi gui ga
qa′-it. Tꜝēs-ku′n gui î′sîñ ga qa′-it. Ga-iʟ̣ū′hao ā′la-i lā′g̣a ʟꜝ qî′nstᴀ-îndjā′wag̣ᴀn.
[[91]]Ga′-iʟ̣u î′sîñ g̣ayuwa′-i ga ʟꜝ kî′lskît. ʟga-i ga î′sîñ ʟꜝ kî′lskît.
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After that his father died, and G̣oa′łdao took his place.[29] His son was Lg̣akꜝia′o. At that time they went to Gwai′ya to fish. He (the son) begged
some boys to accompany him thither. And they went out in a crowd. Then, as soon as
they had taken out hadja,[30] they plucked off their feathers and made fun of them.
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Ga′-istᴀ l’ g̣ō′ñg̣a kꜝotwā′lasi giên lᴀ sî′łg̣a G̣oa′łdao nag̣ea′lag̣ᴀn. Ga′-iʟ̣u
Lg̣akꜝia′o lᴀ qē′gag̣ᴀn. Ga′-iʟ̣uhao Gwai′yᴀ g̣a ʟꜝ xaonaî′nsg̣aiyag̣ᴀn. Ga′-iguhao
ʟ g̣ā′xa lᴀ tcꜝag̣ᴀ′nłiñasi. Giê′nhao ʟꜝ qꜝoa′łdax̣idag̣ᴀni. Ga′-iʟ̣ū hadjiga′-i ʟꜝ
ʟ̣′īʟꜝxa ʟā′guda ʟꜝ gadā′si at ʟꜝ nᴀ′ñx̣îsg̣alᴀñgā′ñag̣ᴀn.
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After they had been doing this for some time they went to I′ʟꜝga-i-ᴀ′ndjusg̣as[31] after ʟꜝkꜝia′o.[32] They then let down Lg̣akꜝia′o into a crevice. After he had taken off ʟꜝkꜝia′o and
given them to the children for a while he tried to get out. The walls were jammed
in against his head. The tide was coming up to him.
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ʟꜝ îsdadjā′gadᴀñ qa′⁺odi I′ʟꜝga-i-ᴀ′ndjusg̣as g̣a ʟꜝ qꜝō′skꜝax̣una′ñgaiyag̣ᴀn. Ga-iʟ̣ū′hao
nᴀñ ʟꜝadanā′ g̣ei Lg̣akꜝia′o ʟꜝ x̣idatcꜝai′yag̣ᴀn. ʟꜝkꜝiwa′-i lᴀ kîtx̣unᴀ′nsi kꜝiäł
g̣axaga′-i gi la isdag̣ᴀ′ndi qa′odi l’ qax̣uā′lg̣aʟꜝxaiyas. L’ qā′dji ga qꜝoqꜝā′-isgidag̣ᴀn.
Lᴀ g̣a gᴀ-iłdai′yag̣ᴀn.
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They at once carried the news to his parents. His parents immediately took hides,
paints, and feathers and went thither. They then started a fire there and put these
into it, and talked [through the fire] to I′ʟꜝga-i-ᴀ′ndjusg̣as.[33] They asked to have him let out. When all the property was destroyed the crevice became
large and they pulled him out of it. They (supernatural beings) started to take him
because he made fun of the hadja of I′ʟꜝga-i-ᴀ′ndjusg̣as.
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Gañaxa′nhao l’ yā′g̣alᴀñ gi ʟꜝ kî′ndaiyag̣ᴀn. Gañaxᴀ′nhao yā′g̣alᴀñ qꜝētqꜝā′mal at
xa′-idᴀ-ma′sg̣a wai′giên łtᴀ′ng̣o îsda′si giên g̣a ʟꜝ gᴀnłg̣alā′ñag̣ᴀn. Ḷū′hao gu
ʟꜝ tcꜝanū′g̣adasi giên wa g̣ei ā′si ʟꜝ sîsg̣ā′si ʟā′guda I′ʟꜝga-i-ᴀ′ndjusg̣as g̣a
ʟꜝ kîłgulgā′ñag̣ᴀn. Lᴀ ʟꜝ qā′x̣ułxałs. Gī′naga′-ixᴀn ha′-ilusg̣aga-i ʟ̣ū ʟꜝā′dana-i
yū′xałsi giên g̣e′istᴀ lᴀ ʟꜝ dᴀñʟꜝstai′yag̣ᴀni. I′ʟꜝga-i-ᴀ′ndjusg̣as hadjiga′-i at
la nᴀ′ñx̣isg̣alᴀñᴀsi tꜝa′g̣a lᴀ gi stalᴀ′ñx̣idag̣ᴀn.
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After that they again went for birds. Then again, as soon as they had plucked the
hadja, they let them fly away. They made fun of them. While they were going along
the edge of a cliff Lg̣akꜝia′o fell down. And he fell from the cliff. When he was
caught halfway down they told him not to move. But still he did move, and fell again.
That time he was smashed to pieces below.
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Ga′-istᴀhao î′sîñ ʟꜝ ʟꜝx̣îtgai′yag̣ᴀn. Ga-iʟ̣ū′ î′sîñ hadjiga′-i ʟꜝ gadā′si ʟā′guda
ʟꜝ ñā′łgalᴀñsg̣adagā′ñag̣ᴀni. Ga′-iʟ̣u ga ʟꜝ sī′kꜝiagañag̣ᴀni. Nᴀñ stala′-i qo′lgut
ʟꜝ gᴀndalg̣ᴀ′ndixᴀn Lg̣akꜝia′o ʟ̣tꜝᴀłdai′yag̣ᴀn. Ḷū′hao sta′la-i gū′stᴀ l’ ʟ̣g̣awai′ag̣ᴀn.
Taʟ̣djū′ l’ ʟ̣łinaga′-i ʟ̣ū gᴀm lᴀ ʟꜝ hî′ldᴀñxałgᴀñᴀs. Tꜝᴀ′lgi xᴀn lᴀ hî′ldᴀña-i ʟ̣ū
î′sîñ l’ ʟ̣′goe-lg̣ai′yag̣ᴀn. Ga′-iʟ̣uhao xē′da la g̣ei g̣atłai′yag̣ᴀn.
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Then, when the children went home, his father told them not to enter their houses.
At once the parents of the children gave him property. They paid him many moose skins.
They then set him (i.e., his body) up there. They made four posts for his grave.[34] It is the one on [35]
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Ga′-iʟ̣u g̣axaga′-i gᴀndax̣ida′-i ʟ̣ū l’ g̣ō′ñg̣a gᴀm gᴀ′ndalʟꜝxaxᴀłg̣ā′ñag̣ᴀn. Gañaxᴀ′nhao
ʟ̣ū′hao g̣axaga′-i yā′g̣alᴀñ l’ ʟ′skuʟꜝxax̣idag̣ᴀn. Tcꜝî′sgu qoan ʟꜝ wā′łaiyag̣ᴀn.
Ga′-iʟ̣uhao gu l’ ʟꜝ tcꜝî′słnagag̣ᴀn. L’ xā′da lā′g̣a ʟꜝ łgī′stᴀnsîñdai′yag̣ᴀn. Haoxᴀ′nhao
gu nᴀñ u′ngu qa′-it gia′gᴀñ gu ī′djîñ. Ga′-istᴀ hao ʟan Qꜝō′na-qē′g̣awa-i at ʟ g̣ā′xa
nᴀñx̣idā′g̣ᴀn ʟꜝ wałai′yag̣ᴀn g̣aga′n ᴀ.
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Before that a woman of Those-born-at-Skedans became a shaman. When she began to perform
she told her father to tie a dancing skirt upon her. Her father did so. The supernatural
power spoke to her. He promised her ten whales.
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Ku′ng̣ᴀstᴀhao nᴀñ Qꜝō′na-qē′g̣ao djī′daga sg̣ā′g̣adag̣ᴀn. La′hao sg̣ā′g̣ax̣idies giên
xā′dᴀñ gî′ñg̣añ gᴀntcꜝiłg̣ā′giga-i lᴀ kiūdjî′skitxalag̣ᴀn. Gañā′xᴀnhao l’ xā′tg̣a
wagā′ñag̣ᴀn. Sg̣ā′na hao lᴀ gi sā′wag̣ᴀn. Kun ʟa′ał gī lᴀ kî′ñgugañag̣ᴀn.
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After she had fasted for a while she went out, and something made a noise near by,
such as a person makes between his lips. When she looked toward the noise she saw
some mussels. Those were the souls of whales. She said they were going to be in Skedans
creek. After ten nights had passed they went to look. Whales floated there. There
was a row of them. They found ten whales in the creek. Even at this day their vertebræ
are to be seen there.
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L’ qꜝa-isa′ldi qa′odi l’ qax̣uā′lg̣aga-i ʟ̣ū la g̣ei gī′na kꜝutʟū′ʟdaiyag̣ᴀn. Gī lᴀ
qēxaga′-i ʟ̣ū tā′xao lᴀ qea′ñag̣ᴀni. A′hao kuna′-i g̣ā′łanda-i īdjā′g̣ᴀn. Łg̣a-i-g̣ᴀ′nʟ̣a-i
qałī′ᴀg̣ei î′sgasañ lᴀ sā′wag̣ᴀn. Gañā′xᴀnhao g̣ala′-i ʟa′ałg̣ea′lga-i ʟ̣ū ʟꜝ qeā′ñgagasi.
Wa g̣ei kuna′-i g̣ei ʟ̣′gīlañdalag̣ᴀni. Ga-iʟ̣gilañdā′lag̣ᴀni. Ku′na-i ʟa′ał g̣ᴀ′nʟ̣a-i
qałī′g̣a ʟꜝ qî′nstaiyag̣ᴀni. Haoxᴀ′nhao wa g̣ei qā′maqamiga-i ʟꜝ qîñgᴀ′ñgᴀñ.
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They said something against a supernatural power which was walking on the seaweed
[on an island owned by Those-born-at-Skedans]. [[92]]One day a certain person entered Gutkwā′-ida and said: “Some one is walking about
on Island-that-turns-about-with-the-tide.”[36] She then went out and called toward it: “Who is it on that island, A′wiya kūdā′lła.”[37] Then, they launched a canoe quickly, and went over to look. There was nothing on
it to be seen. And when they got back they wept much in Gutkwā′-ida.[18] She had spoken against the supernatural being. She died.
This was told by the best story-teller in Skidegate, himself a member of that family.
It was that division to which the town chief of Kloo belonged, and was reputed to
be one of the most powerful Eagle families on the islands. Part of the family lived
at Skedans, and, as may be inferred from the story itself, the town chief of that
place was generally father of the town chief of Kloo, who therefore lived at Skedans
before assuming his position at Kloo itself.
[[87]]
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Sg̣ā′na î′sîñ lᴀ kî′ldᴀsg̣awañ wᴀnsū′gᴀñ, sqe′ua-g̣ea′lañ wᴀnsū′ga. Gaatxᴀ′n Gutkwā′-ida
g̣ei hᴀn nᴀñ suqatcꜝa′s. “Dalqꜝā′-iłgᴀłgîñ gut nᴀñ qag̣ō′ñga, auwiyā′, auwiyā′,” hᴀn
l’ sī′wus. Giê′nhao l’ qax̣uā′las [[93]]giên gī lᴀ kî′ñgusg̣asi, “Gī′sto ʟgu îsʟdjū′gᴀñ ā′wiya kūda′lła.” Ḷū′hao ʟū î′sîñ
ʟꜝ qꜝā′dagias giên ʟꜝ qîñyä′nasi. Gᴀm gī′na gut g̣ałgā′gᴀñᴀs. Giên wᴀ stᴀ î′sg̣ogila-i
ʟ̣ū Gutkwā′ida g̣a ʟꜝ sg̣a′-igayūᴀnᴀs. Sg̣ā′na hao lᴀ kî′ldadjañ wᴀnsū′ga. L’ kꜝotwā′lag̣ᴀn.
Hao ʟ ku′ndju.
[[94]]
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[1] It was built upon a steep hillside on Louise island. [↑]
[2] Kî′lsʟas, “chief.” He was chief of Those-born-at-Qā′gials. [↑]
[3] Literally, “a knife that opens its mouth.” This statement places the date of the story
subsequent to white contact. [↑]
[4] A salmon creek. [↑]
[5] See the story of [Big-tail], note [16]. [↑]
[6] They claimed the sea water as blood money for the death of a member of their family,
the cause of that death having been sunk in it and it being the home of Pestilence. [↑]
[7] Again, this was because their chief had been killed in that country and his death
might have been due to one of the supernatural beings inhabiting it. [↑]
[8] A division of Those-born-at-Skedans of low social rank. ↑ [a] [b]
[9] Wā′nᴀg̣ᴀn being town chief of Flat-slope town. [↑]
[10] Another name for Those-born-at-Qā′gials, the ruling family of Skedans. [↑]
[11] A chief of Those-born-at-Skedans. The name means something like “property sounding.” [↑]
[12] Skedans bay. [↑]
[13] That is, they pay blood money for his death instead of surrendering the inlets or
salmon creeks so named. G̣ałî′ns and Qa′na are the inlets referred to above. ↑ [a] [b]
[14] I am not absolutely sure of the correctness of this translation of Tꜝaogwā′g̣anat. [↑]
[15] The Eagle family of Cumshewa, a town situated on the north side of Cumshewa inlet,
near its mouth. [↑]
[16] Still another time, for the death of their kinswoman. [↑]
[17] Said to be a Tsimshian word. It was one of the favorite names of the chiefs of Kloo. [↑]
[18] Very likely this should be, when given at length, Gut-qwē′g̣a-ga-xē′gᴀns, “[House]-upon-which-the-clouds-thunder.”
At any rate, the house of one of the town chiefs of Skedans was so called. ↑ [a] [b]
[19] A Raven family of Kloo, descended from the Raven families of the west coast. [↑]
[20] Big Low island. [↑]
[21] Name of a cape. [↑]
[22] An island. [↑]
[23] Various sea creatures, whether fabulous or not I do not know. The Tcꜝa′g̣ᴀn sqꜝagida-i
are said to be long sea animals that roll themselves up and unroll on the water. ↑ [a] [b] [c]
[24] A creature resembling a porpoise, except that it has large dorsal fins. [↑]
[25] These words are said to have signified that his wife was unfaithful to him. When this
happened to a man he would be unlucky, perhaps losing his life in hunting or war. [↑]
[26] A young sea otter. [↑]
[27] Skincuttle bay. [↑]
[28] Between Copper bay and Cumshewa point. [↑]
[29] As chief of Skedans. [↑]
[30] This bird burrows to lay its eggs, except in rocky places. It was much hunted by the
Haida with torches. [↑]
[31] A point at the eastern end of the larger Low island. [↑]
[32] This creature is probably something like a chiton. [↑]
[33] The “Old-woman-under-the-fire” usually carried messages from men to the supernatural
beings. [↑]
[34] That is, the box in which his body was placed was supported by four posts. [↑]
[35] The story-teller affirmed that, when he was young, children of other families did
not want to play with him for the same reason. [↑]
[36] One of the Skedans islands. See the story of [Sacred-one-standing-and-moving, Stone-ribs, and Upward], note [35]. [↑]
[37] An exclamation of astonishment used when something happens suddenly. [↑]
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A Story Told to Accompany Bear Songs
[Told by Job Moody of the Witch people]
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A Story Told to Accompany Bear Songs
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A man began to set deadfalls. His son was always with him. Whenever he went out to
see them he found that in some way or another they had got away from the deadfalls.
And he now became angry. He became angry with himself because he could not get the
black bears. Now he began fasting.
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Nᴀñ ī′łiña hao sqā′badax̣idag̣ᴀn. L’ gī′tg̣a ī′łiña lᴀ gi ʟ̣′dadjag̣ᴀn. Uiê′dhao
l’ daotꜝagā′ñgas kꜝiäł lā′g̣a sqā′baga-i lā′g̣a ʟguxᴀ′n⁺ga î′sdagᴀñas. Giê′nhao uiê′dhao
l’ stꜝexag̣ia′lag̣ᴀn. Giê′nhao qꜝenᴀ′ñ hao l’ stꜝē′xag̣ia′lag̣ᴀn tana′-i g̣adō′ lᴀ
g̣etsgia′si g̣aga′n ᴀ. Uiê′dhao agᴀ′ñ la g̣e′idax̣idag̣ᴀn.
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After eight nights had passed he became weak. In the ninth night his son lay by him,
and some time before daylight he pushed against his father with his feet. Then his
father did not move, and he looked at his father. He was already dead. He saw foam
piled up in front of his mouth.
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Lᴀ gi g̣ā′la-i stā′nsîñxag̣ea′lga-i ʟ̣ū l’ qada′og̣ā′xag̣ia′lag̣ᴀn. G̣ā′la-i ʟaałî′ñgīsg̣oa′nsîñgao
g̣ala′-i′g̣a l’ gī′tg̣a la at tā′-idaiyag̣ᴀn, giên sî′ñgaʟ̣an stᴀ g̣adjī′iñag̣ela-i
ʟ̣ū g̣ō′ñg̣añ lᴀ ʟg̣adā′ñag̣ᴀn. Giên gᴀm l’ g̣ō′ñg̣a hiłdᴀg̣ᴀ′ns giên xᴀ′ñgustᴀ ū
lᴀ qea′ñagᴀn. L’ g̣ō′ñg̣a ʟʟ̣ū′xᴀn kꜝotwā′las. Xēłᴀg̣e′istᴀ sqol qꜝa′-idjuʟꜝxadies
lᴀ qea′ñag̣ᴀn.
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Now, although his father was dead, he went to see his father’s deadfalls. There was
one in the first deadfall he looked into. Then he pulled the bear out of the deadfall.
He laid it face up to skin it. Now, when he took his knife the bear’s body began to
sing through him:
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Uiê′dhao g̣ō′ñg̣añ kꜝotulā′gas skꜝiä′xᴀn g̣ō′ñg̣añg̣a sqabaga′-i lᴀ qîñgai′yag̣ᴀni.
Uiê′dhao sqā′ba lᴀ qênʟā′gañas g̣a xᴀn nᴀñ g̣a qꜝā′dag̣adai′yag̣ᴀn. Uiê′dhao sqā′baga-i
g̣e′istᴀ tā′na-i lᴀ dᴀñʟ̣stai′yag̣ani. Uiê′dhao l’ ʟꜝstaga′-i g̣ᴀn xᴀ′ñagi lᴀ la dag̣ag̣ā′wag̣ᴀn.
Uiê′dhao sqawa′-i la g̣ᴀn lᴀ qagī′ga-i ʟ̣ū tā′na-i kꜝō′da la g̣ei sg̣alᴀ′ñʟꜝxax̣idaiyag̣ᴀn.
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Chief,[1] chief [that I am], be careful how you pull your grandfather around.
Be careful how you pull around your grandfather as you sit beside him.
I am too much of a boy for you (i.e., too old). Chief, chief [that I am].
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𝄆 𝄆
“O′ho
hâ hâlī′x̣ia′â Chief (in bear language)
𝄇
gū′stᴀlasxa′n be careful
ła tcī′nañ your grandfather
dᴀñʟ̣g̣ō′skinᴀñ. [you] pull around.
“Gū′stᴀlasxa′n Be careful
ła tcī′nᴀñ your grandfather
g̣eiʟ̣g̣ō′sginᴀñ, [you] pull him around sitting beside him.
“Dᴀñ You
g̣a for
dĪ I
g̣axā′ g̣e′ida, am too much of a boy
𝄇 𝄆
o hâlī′īx̣iēâ chief
𝄇 𝄆
â hâlī′x̣ias chief
𝄇
[Â hâlī′x̣ias was sometimes replaced by Suwayē′.]
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After he had skinned it he looked at one (a deadfall) farther inland. One also lay
in that. He pulled it out to skin it. Now he took his knife. [It then sang through
him]:
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Uiê′dhao lᴀ la ʟstagī′ga-i ʟ̣ū didᴀx̣ū′stᴀ lana′ î′sîñ lᴀ qea′ñgag̣ealag̣ᴀn. Lᴀ g̣a
î′sîñ nᴀñ ʟ̣′g̣odi la ê′sîñ ʟꜝstaga′-i g̣ᴀn lᴀ dᴀñʟ̣stai′yag̣ᴀn. Uiê′dhao sqawa′-i
la g̣ᴀn lᴀ g̣agī′gag̣ᴀn.
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Chief, chief [that I am], I am already far away.
At the cliff, coming from my passage through the mountains,[2] I hold up my head grandly.
Chief, chief [that I am], I am already far away from it.
From my blue mountain I am now far away.
On the island I travel, led about proudly. From it I am far away. Chief, chief [that
I am].
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𝄆
“Â hâlī′x̣ias Chief
sâ′hâhaiyē,
𝄇 𝄆
hâ
stᴀ from
dī I
gai′xââgīwañ am already far away
𝄇
ʟdag̣a′oxē′lagᴀñ My passage through the mountains
stᴀ from
stᴀls cliff
gu at
ł I
ᴀ′ndjudala-i hold up my head greatly
𝄆
â hâlī′x̣ias chief
𝄇
A′hao Now
stᴀ from
dī I
qꜝaixā′gĪwañ am far away
ʟdag̣a′o my mountain
g̣ō′łg̣ałg̣ᴀ′ñ blue
stᴀ from
A′hao Now
stᴀ from
dī I
qꜝaixagī′wañ am far away
gwa-is island
gut upon
ł I
ᴀ′ndjudala-i travel about proudly
𝄆
hâ
stᴀ from
dī I
qꜝaixā′giwañ am far away
𝄇 𝄆
hâlī′x̣ias. chief.
𝄇
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He started for one still farther inland. One was also in that. He pulled it out. When
he laid his hand on his knife to skin it, that one also sang through him:
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Hao î′sîñ dī′dᴀ nᴀñ īdja′s g̣a lᴀ qā′x̣iagîł. La g̣a î′sîñ nᴀñ ga qꜝadag̣ā′di. La
î′sîñ wa g̣e′istᴀ lᴀ dᴀñʟ̣′stᴀʟꜝxa. La î′sîñ ʟꜝstaga′-i g̣ᴀn sqawa′-i lᴀ qagī′ga-i
ʟ̣ū la î′sîñ la g̣ei sg̣alᴀ′nʟꜝxa.
[[97]]
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Chief, chief [that I am], they say [that I have] green mountains.
They say that I went into the creek I own which stretches its length afar.[3] Chief, chief [that I am].
His younger brother having disappeared, Marten traveled around this island rapidly.[4] He then heard people singing [these songs]. And he sent word back quickly. He said:
“The human beings have already finished singing.” He immediately turned his marten-skin upside down and held his beating stick to dance for his younger [[96]]brother. And they now made the words of the songs we are singing. Then he acted as
if he were choked. They then said: “Go and get the chief.” And they held him up. Marten
was Black-bear’s elder brother.
One fall both had been gathering salmon, and he said to Black-bear: “Younger brother,
stand in the creek downstream. I will stand above in the creek. I will float down
to you the bodies of those I kill.”
They did it at once, and his younger brother, Black-bear, went into the creek below
and stood there. Now, as soon as Marten got into the creek above he floated one down,
and his younger brother below threw it out.
He was at some distance from where they lived. After he had been gone for some time
he came in to his wife and children, and as he caressed his children he said: “Fresh
salmon, my daughter, fresh salmon.” Now, she went out to get them and saw nothing.
Then she came in and said to her father: “Father, I saw nothing there.” And he said
to his daughter: “They lie just outside, my daughter.” Now, she again went out. Again
she could not find them. “Father, only gills [with entrails attached] lie outside.”
“Those are the things, my daughter.” She then brought them in and roasted them. And
he went opposite to where they were being cooked and said: “[Give me] the milt of
a salmon.”[5].
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𝄆
Halīx̣iâ′â Chief
hâ â
hâlix̣iē′ chief
𝄇
ʟdag̣a′o-g̣ᴀñ my mountain
g̣ołg̣a′lañ green
su they say
g̣ᴀnʟ̣g̣ā′ñ my creek
hao
x̣iê′nłg̣ᴀłdalan flowing along in a long stream
sū they say
g̣a in
ᴀ′ñg̣a mine
ł I
ʟ̣′gisʟi went
halix̣iâ′â chief.
hâlisū′yē.
(L’ daog̣ᴀ′ng̣a gaosg̣oa′nᴀñᴀs giê′nhao asi gwai′ya-i g̣ada′oxa Kꜝux̣ugina′gîts g̣a′-idᴀñᴀñ
wᴀnsū′ga. Giê′nhao ʟgu ʟga-i g̣a xᴀn ʟꜝ xā′-idᴀg̣a ga sū′diesi lᴀ gudᴀ′ñᴀsi. Giê′nhao
siłgia′n l’ kî′ndgāñañ wᴀnsū′ga. Giên hᴀn l’ sī′wus “Xa′-iʟ̣a xā′-idᴀg̣a-i ʟꜝa sī′gaiya-i
g̣eiłgīdai′yagᴀn.” Gañā′xᴀnhao kꜝux̣ua′-i sa′ʼgui ᴀ′ñg̣a lᴀ kꜝig̣ā′g̣eiłdasi giên
tꜝa′skꜝia-i lᴀ sqꜝagī′gᴀñ wᴀnsū′gᴀñ da′og̣ᴀnᴀñ gi sī′gia g̣ᴀn ᴀ. Giên uiêd sg̣alᴀ′ñ
ga tꜝalᴀ′ñ sū′ugᴀñ ʟꜝ gia′ʼgoyîñas. Giê′nhao l’ x̣ā′łdax̣idᴀñᴀñ wᴀnsū′ga. Giên hᴀn
lᴀ ʟꜝ sū′dag̣ᴀñ wᴀnsū′ga, “I′ʟꜝga-i ła dao.” Giên g̣ei lᴀ ʟꜝ sqatgiā′⁺xᴀ′ñgwañ.
Kꜝū′x̣u hao tān g̣ᴀn kꜝwai′yᴀñ wᴀnsū′ga. Tꜝā′nutgāgas giê′nhao stî′ñxᴀn tcī′na gī
la hᴀ′lxag̣ogᴀñ wᴀnsū′ga. Giên hᴀn tān lᴀ sū′dagᴀñᴀñ wᴀnsū′ga “Dō′na-i tꜝā′x̣ua ła
g̣ᴀnʟ̣a′-i g̣a gia′gᴀñᴀñ. Ła ê′sîñ sia′ g̣ᴀnʟ̣a′-i g̣a gia′gᴀñasi. Tcī′na-i ła ʟꜝda′
hao dᴀñ g̣a kꜝō′da łᴀ dā′łx̣unᴀñtꜝałda′asañ.”
Gañā′xᴀn lᴀ g̣etg̣oa′si giên tān daog̣anā′gas g̣ᴀnʟ̣a′-i g̣a xē′da ʟ̣′łagi giên gu
lᴀ giagᴀ′ñgiᴀgᴀñ. Kꜝux̣ua′-i ê′sîñ sa hitꜝᴀg̣ᴀ′n g̣ᴀnʟ̣a′-i g̣ei lᴀ ʟ̣łagia′ atxᴀ′n
l’ dā′lʟ̣łas giên l’ daog̣ᴀ′ng̣a tꜝā′x̣ua l’ kꜝatagî′lgᴀñas.
Naxā′ñg̣oas stᴀ hao lᴀ īdjā′ñañ wᴀnsū′ga. L’ gaodjī′iñagas stᴀ djā′g̣ᴀñ at gitg̣alᴀ′ñ
gu lᴀ qatcꜝa′s giên gitg̣alᴀ′ñ g̣a lᴀ kꜝū′g̣adies gu la sū′dagañag̣ᴀn: “G̣a′oʟ̣łîñ
djat łqên, g̣a′oʟ̣łîñ.” Uiê′dhao lᴀ la daogoa′ʼga giên gᴀm gī′na gut qꜝałgā′gᴀñas.
Giên l’ qatcꜝa′s giên xadᴀ′ñ gi lᴀ suuda′si: “Hā′da-i, gᴀm gī′na gut qꜝałg̣ᴀ′ñga.”
Giên hᴀn la ê′sîñ gī′tg̣ᴀñ sū′udas “Kia axᴀ′nhao xā′g̣odigᴀni, djat łqên.” Uiê′dhao
î′sîñ g̣a lᴀ qā′x̣uł. Î′sîñ gī lᴀ qî′nskiasi. “Hā′da-i, djixu′l sg̣u′nhao kiä xā′g̣odiga.”
“Hao ī′djîn, djat łqên.” Giên la xā′sʟtcꜝasi giên kīdjia′osi. Giên wa′g̣alᴀña-i xᴀ′nłgui
lᴀ g̣ā′dᴀsi giên hᴀn l’ sī′wus “Ga-i g̣e′istᴀ qꜝadjā′wa-i djat łqên.”)
|
|
He (the hunter) then went up to one farther inland. When he came in sight of it one
also lay in that. He pulled it out. Now, when he took his knife they also sang through
him:
|
Giên didᴀx̣ū′stᴀ lā′na g̣a ê′sîñ lᴀ qa′-îł. La g̣ᴀn lᴀ g̣atqea′sgida-i ʟ̣ū lᴀ g̣a
î′sîñ nᴀñ ʟ̣′g̣odi. La ê′sîñ lᴀ dᴀñʟ̣′stᴀ uiêd la g̣ᴀn î′sîñ sqā′wa-i lᴀ g̣agī′ga-i
ʟ̣ū la g̣ei î′sîñ lᴀ sg̣alᴀ′nʟꜝxa.
|
|
Chief, chief [that I am],
When the sun rises I start traveling about.
[Now] I am lying under the deadfall. Chief, chief [that I am].
|
𝄆
“Ha la ye he ha la hala′ñ ha lâ yâ hâ lâ hâ li ha
𝄆
hâlī′x̣iesi chief,
𝄇 |
hali
𝄆
x̣ie′sahalañ chief
𝄇 𝄇
Ha ha
djigwi′s sun
hao
qag̣a′-i rises
stᴀ
ga then
hagū′thao about
ł qa′sgut start I traveling
gīgiê′nhūs dead falls
xē′txa under
dī I
ʟ̣g̣a′ogwañ. am lying about.
Halâ′yi hē yē
𝄆
hâlī′x̣ias. chief.
𝄇
|
|
When he had gone farther back he came to still another in a deadfall. He also pulled
that out. When he took out his knife that also sang through him:
|
Ga′-istᴀ didᴀx̣ui′ lᴀ qa-ila′-i gu î′sîñ nᴀñ ga qā′dagadi. La ê′sîñ lᴀ dᴀñʟ̣′stᴀ.
La g̣ᴀn sqawa′-i lᴀ g̣agī′ga-i ʟ̣ū î′sîñ la g̣ei lᴀ sg̣alᴀ′nʟꜝxa.
[[99]]
|
|
Chief, chief [that I am], my power is all taken away,
My power is all taken away.
Chief, chief [that I am], my power is all taken away,
My power is all taken away. Chief, chief [that I am].
|
𝄆 𝄆
“Ha ē⁺līx̣ia Chief.
(repeated four times)
𝄇
hēlē
𝄇 𝄆
dī gut gī′łdjiwa-i my bravery, strength, etc.,
ga
qî′nx̣it-hatꜝᴀ′lgañ. is all taken away.
𝄇 𝄆
ha ē⁺līx̣ia chief.
(repeated five times)
𝄇
𝄆
Dī gut gī′łdjiwa-i ga qînx̣it-hatꜝᴀ′lgañ My power is all taken away.
𝄇
hâlīx̣iâsâwa-i⁺ chief,
𝄇
hâlī′x̣ias. chief.
𝄇
|
|
After he had sung this song through he went still farther up. One lay in that also.
He pulled it out. When he began to skin it it began to sing as before:
|
A′nis sg̣ā′lᴀña-i ga lᴀ sugī′ga-i ʟ̣ū î′sîñ didᴀx̣ui′ lᴀ qa′-îł. Lᴀ g̣a î′sîñ nᴀñ
ʟ̣′g̣odi. La ê′sîñ lᴀ dᴀñʟ̣′stᴀ. Lᴀ la ʟ̣′stᴀx̣idia′-i ʟ̣ū ałgwᴀ′nxᴀn l’ sg̣alᴀ′ñx̣idi.
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Chief, chief, whither did my great brother[6] wander proudly?
My mind shakes as I go about. Chief, chief.
[[98]]
|
𝄆
“Hâlīx̣iâ Chief,
hâ hâ hâ hâ
𝄇
gīdjā′x̣ui which way
gī′hao
dī dā′ga my brother
qō′naiya-i great
qaᴀ′ndju⁺dal hē lē. proudly travels about
Dī My
qꜝā′ñᴀłg̣a mind
g̣a in
hî′ldᴀñda′lgᴀñ. while I go around is shaking.
𝄆
Hâlīx̣iâ Chief.
(repeated three times)
hâ hâ hâ hâ
𝄇 𝄆
Hâlī′xias. Chief.
(recited)
𝄇
|
|
When he went up from that place he came to where another was caught. He pulled it
out. This was the seventh. When he again took his knife it began singing as before:
|
Ga′-istᴀ ê′sîñ dī′tgi lᴀ qa-ila′-i ʟ̣ū î′sîñ tān xᴀn ga qꜝadaga′dies. Giên lᴀ la dᴀ′ñʟ̣stas.
Lᴀ dᴀ′ñat djī′guaga-g̣eił. Î′sîñ la g̣ᴀn sqawa′-i lᴀ g̣agī′ga-i ʟ̣ū ałgwᴀ′nxᴀn l’
sg̣alᴀ′nx̣idi.
|
|
Chief, chief, tell me where he fell.[7] I do not know the place. Chief, chief, chief.
|
𝄆
“Halīx̣iâsē ē Chief,
(repeated six or seven times)
𝄇
gīdjax̣ui′gī⁺ which way (where)
kugwaiya [did he] fall
da′og̣o for
si′la-i the place
ga′odiañ â absent from (or is wanting)
𝄆
Halīx̣iâsē ē Chief.
(repeated four times, voice falling at the end)
𝄇 𝄆
Hâlīx̣ias. Chief.
(recited)
𝄇
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That day he took out ten black bears. But his father died of thirst.
Ten black bears were taken in the deadfalls, and each of these sang a song through
the mouth of the human being. My informant, however, knew only seven of these.
[[95]]
|
Tā′na-i ʟa′ałao wᴀ g̣e′igi lᴀ iʟꜝxai′yag̣ᴀn. L’ g̣ō′ñg̣a ʟꜝᴀ qadao′kꜝotwā′lag̣ᴀn.
Hao ʟ g̣e′idᴀñ.
[[100]]
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[1] The word for chief used here, Halī′x̣ias, is supposed to be that employed by the Black-bear people or perhaps generally by
the supernatural beings. It is used as a refrain and often is repeated many more times
than I have represented. [↑]
[2] The black bears are supposed to have had a trail from one end of the Queen Charlotte
islands to the other, and back of Tasoo harbor there was supposed to be a hole in
the mountains through which they passed. [↑]
[3] Referring to the episode narrated just below. [↑]
[4] Explains the reference in the last song. The first part of this episode tells how
Marten danced for his younger brother Black-bear, who was being killed in the deadfall,
and sang the same songs that came out through the hunter; the remainder goes back
farther to explain the words of the last songs. Either Black-bear left none of the
salmon but the worthless parts for Marten to carry home or Marten ate them himself. [↑]
[5] See the story of [The-one-abandoned-for-eating-the-flipper-of-a-hair-seal], note [3]. The word translated “gills” (djixu′l) is supposed to be in the Marten language. [↑]
[6] The bear’s sister is supposed to sing this. [↑]
[7] Probably also supposed to be sung by the bear’s sister. [↑]
| |
|
War between the West Coast Haida and the Tlingit
[Told by Richard of the Middle-Gîtî′ns]
|
War between the West Coast Haida and the Tlingit
|
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The Tlingit destroyed Those-born-at-Stasaos[1] in Skidegate channel. For that reason ten canoes went to war from Gū′dᴀl,[2] and three canoes of us came apart from the rest [when we were] among the Tlingit.
Then they (the others) plundered. They destroyed a fort. On that account they had
many slaves.
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Sta′saos qē′g̣awa-i hao Łî′nagîts kꜝē′djîs g̣a ha-ilū′dasg̣aiyagᴀn. Ga-i tꜝa′guhao
Gudᴀ′l stᴀ ʟū g̣aʟa′ał gu ʟꜝ qa′-idaogᴀn. Giê′nhao Łî′nagîts sū′g̣a ʟꜝᴀ′stᴀ iʟꜝ g̣ałg̣u′nuł
g̣atxadī′djîñ. Giê′nhao ga-i taskidā′ñagᴀni. Tꜝa′odjî hao ʟꜝ qꜝai′yuwaidaiyagᴀn. Wa′athao
tā′gidjîgida-i qoa′ngᴀni.
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Then we landed on a fine beach, not knowing where the Tlingit lived, and we started
a fire. We acted as if we were visitors. And after we had had a big fire there for
some time seven Tlingit came to us in a canoe. They asked us: “What warriors are these?”
Then Skᴀ′ngwai’s father said: “We are not warriors. We come to buy food of you.” And
they said: “No; you are warriors.” Then we denied it. We told them to come near shore,
and they entered the mouth of the inlet.
|
Giên ga tā′djia lā gu Łî′nagîts gᴀm ʟgu naxᴀña′-i g̣ᴀn iʟꜝ u′nsᴀtg̣ᴀñgᴀn giên tꜝalᴀ′ñ
tcꜝā′nug̣adagᴀn. Agᴀ′ñ tꜝalᴀ′ñ qaʟū′īdjiña′g̣eiłdigᴀn. Giê′nhao gu gîndja′oga-i î′sdi
qa′odihao ʟꜝa g̣ᴀ′nstᴀ ga Łî′nagîda tcꜝadjī′guag̣aga g̣a ʟuqā′ʟꜝxagᴀn. Giê′nhao hᴀn
iʟꜝ at kiänᴀ′ñgᴀn: “Gī′ʟ̣g̣ᴀn qa-idawa′-i hao ē′djîn.” Giê′nhao Skᴀ′ngwai g̣ō′ñg̣a
hᴀn sū′gᴀñ: “Gᴀm tꜝalᴀ′ñ qa′idaog̣ᴀñgᴀn. Gatā′hao dalᴀ′ñ gi tꜝalᴀ′ñ dā′xo-î′ngᴀn.”
Giên hᴀn sū′gᴀni “Ga′oano dalᴀ′ñ qa-idā′wagᴀn.” Giê′nhao gī ʟꜝ qā′dagᴀne. Giên dia′nᴀñ
ʟꜝ gā′yiñxᴀlgᴀni giên g̣ag̣aga′-i g̣ei qā′x̣iatcꜝigᴀni.
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And after he (one of them) had talked for a while, he said: “Get [into] the canoe.
I do not understand their pronunciation.”[3] As soon as they got [into] the canoe they went off in fright. Then we pursued. [The
other canoes] shot at them, one from each side, and we were behind. And after we had
shot for a while we upset them near an island. One whom we had shot lay there, having
fallen out into the water. Then Xᴀ′ñxogutg̣as[4] and his brothers started to get out to fight, and I stopped them.
|
Giên g̣a lᴀ kîłgu′ldi qa′odi hᴀn l’ sū′gᴀn: “ʟua′-i łᴀ da′og̣o. Kî′łgulia-i ł kî′lsgudaiyagᴀni.”
Gañā′xᴀnhao ʟua′-i ʟꜝ da′oga-i ʟ̣ū ga′-itg̣oqa-idᴀni. Giê′nhao g̣ō′ʟ̣ag̣a ʟꜝ djîskī′dᴀni.
Dagwu′lgî ga g̣astî′ñ xā′dasi ā′xᴀn tcꜝînłg̣oa′ñgᴀni. Giên tꜝalᴀ′ñ î′sîñ g̣ō′tgi g̣atꜝē′djᴀni.
Giê′nhao ʟꜝ tcꜝî′nłg̣oañgîn qa′odi nᴀñ gwai′ya gu ʟꜝ tcꜝîtgutꜝᴀ′łdagîlgᴀn. Gū′g̣a
nᴀñ ʟꜝ tcꜝigā′gᴀni ʟua′-i gug̣e′istᴀ g̣ā′yuwa-i g̣ei ʟ̣x̣ia′ñgāgîñgᴀn. Giê′nhao Xᴀ′ñxogutg̣as-gā′ña
l’ da′otꜝᴀłx̣idigᴀn giên g̣a ł qꜝa-igidᴀ′lgᴀn.
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After that we went away and started across [to the Queen Charlotte islands]. The wind
blew strong from the north. In the middle of the night a great wind arose. The canoe
was split. I nailed the parts together with some staples I had. We also tied ropes
round the canoe. Some of us cried from fright. We thought the other canoes had capsized.
This was the first time I experienced a strong wind since I was grown.
|
Giê′nhao wᴀ stᴀ îsdax̣ī′dᴀni gañā′xᴀn ʟuda′ogᴀni. Qꜝa′ʼgustᴀ tā′dju yuᴀ′ngᴀn. G̣āl
ya′ku ʟꜝᴀ gi tadja′o g̣ā′tg̣oyuᴀ′ngᴀn. ʟua′-i g̣a ʟgū′sʟgᴀni. Dī ga kꜝᴀtłg̣askiä′lu
ī′djîn at łᴀ qā′tgogᴀni. Îsîñ ʟuᴀ′-i ʟꜝ łg̣adjigū′sʟgᴀni. ʟꜝ īłī′ łg̣osg̣ā′-igagᴀñgîn.
Djigî′n xā′txatgwañ tꜝalᴀ′ñ gudᴀ′ñgᴀni. A′hao ʟnōt dī inā′sʟ g̣ᴀ′nstᴀ tadja′o ʟā′djîga
ł g̣ā′ndᴀñgᴀn.
|
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At daybreak we were in front of Paint mountain.[5] And after we had sailed from there for a while I shouted: “He he he he he; chiefs’
nephews whom I have for sons-in-law, do not let your minds be downcast. We go out
to have a warm time. Make your minds strong.” Then they stopped weeping.
|
G̣a-iʟ̣ū′hao sîñgaʟ̣ana′-i gu Mas-ʟdag̣a′os xē′tgu lᴀ gi sîñgaʟ̣a′nga. Giê′nhao wᴀ
stᴀ x̣uqa′-îłgîñ qa′odi qagᴀ′ndjūñ ła g̣atgadā′gᴀni: “He he he he he ē′ʟꜝxagît nā′tg̣alᴀñ
ł qō′nᴀldᴀgᴀn gᴀm xē′da gudᴀñā′ñ g̣eidᴀg̣ᴀ′ñg̣o. Gī′hao tꜝalᴀ′ñ îsx̣iā′gᴀni a′hao
ga kꜝī′na tꜝalᴀ′ñ g̣ā′ndᴀñgîñga. Gudᴀñā′ña ʟā′djîgadᴀg̣o.” Ḷū′hao sg̣a′-iłia-i ʟan
g̣î′lgᴀni.
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Some time after that our canoe came to Gwi′gwᴀñ-bay,[6] and there was one canoe there. There we spent the night. When we left next day another
sail came in sight from Skidegate. Then we saw each other. And we were glad to see
each other. And when we came to Gū′dᴀl the [other] warriors had taken thirty-eight
slaves. We were [[106]]ashamed. Then it was reported that a woman said of us: “What open place do they keep
going out for, I wonder?”[7] We immediately prepared for war.
|
Giên ga′istᴀ qā qa′odi Gwī′gwᴀñ-sʟꜝîñ gu ē′ʟꜝg̣a qaʟꜝxagî′lgᴀni giên ʟua′-i ga sg̣oa′na
ê′sîñ wᴀ gu īdjā′gᴀni. Gu ʟꜝ g̣ā′ldagᴀne. Dag̣ala′-ig̣a stᴀ ʟꜝ qasā′g̣aga-i ʟ̣ū ga
g̣asg̣oa′na î′sîñ Łg̣agî′lda stᴀ gīx̣iawa′-i gī′sdagani. Giên gu ʟꜝ qî′ñgᴀn. Giên
guta′t agᴀ′ñ ʟꜝ xᴀña′lgᴀn. Giên Gudᴀ′l gu ʟꜝ î′sʟꜝxaga-i ʟ̣ū ʟꜝ qa′ido-î′ndjawagᴀn
[[107]]xᴀ′ldañ ʟa′ala-i łg̣u′nuł wᴀ gi stā′nsᴀñxa ʟꜝ î′sdagialagᴀn. Iʟꜝ g̣e′idaxagᴀn. Ḷū′hao
nᴀñ djā′da hᴀn iʟꜝ sudā′ñ ʟꜝ sū′gᴀñ: “Gī′ʟg̣ᴀn gadjā′wasi gī′hao lᴀ ga′-itax̣uñgwa′-ani.”
Ḷū′hao g̣eidā′ñ xᴀn tꜝalᴀ′ñ qa′idox̣idigᴀn.
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The people went then to the camps from Gū′dᴀl. And after they had fished for some
time the fish were dried. Then we went to war in four canoes. We started across from
North island.[8] We went against the Klawak[9] people.
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Giê′nhao Gudᴀ′l stᴀ ʟgᴀnła′ñ g̣ei ʟꜝ qasā′gīgᴀn. Ga′-iʟ̣u ʟꜝ xao qa′odi qꜝā′g̣asʟgᴀni.
Giên ʟū g̣astᴀ′nsîñ gu ʟꜝ qa′-idogᴀn. Giê′nhao Qꜝā-its-gwai′ya-i stᴀ tꜝalᴀ′ñ ʟuda′⁺ogᴀn.
Łᴀwa′k xā′-idag̣a-i hao tꜝalᴀ′ñ tā′ng̣agᴀn.
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We pulled up our canoes at the mouth of the inlet. The next day we again went up the
inlet. We went, went, went for a while and landed where there was a strong tidal current.
In one [stream] there were plenty of dog salmon. After we had been there a while [we
saw] some broad sails coming from above. And it (the canoe) landed below the place
where we had pulled up our canoes.
He (the owner) had his wife and two slaves. Then he got off and put on his cartridge
box. And he passed up near the place where we were watching. After he had gone a slave
killed dog salmon in the creek with stones. During all that time they talked Tlingit
to one another. And they started a fire at the foot of a tree which stood near them.
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Ga′iʟ̣uhao g̣a′oga-i qꜝe-ū′g̣a ʟua′-i ʟꜝ ʟꜝstagî′lgᴀni. Dag̣ala′-ig̣a î′sîñ ʟꜝ ʟu-î′sdax̣îtłgᴀn.
Isdā′lgᴀni. Qa′odi nᴀñ djī′wa-i djē′gᴀs gu ʟuwa′-i ʟꜝ ʟstagî′lgᴀni, nᴀñ g̣a sqā′gî
qoa′na gu ᴀ. ʟ̣! g̣ētg̣ᴀ′ndi qa′⁺odi sa′stᴀ ga gīx̣ia′wa-i gaostᴀtꜝᴀ′lgᴀn. Giê′nhao
ga′gu ʟua′-i ʟꜝ ʟstagilā′digᴀni gu ʟꜝ xē′tgu lᴀ g̣askī′dᴀn. L’ djā′g̣a îsî′s giên
xᴀ′ldᴀña-i î′sîñ lā′g̣a stî′ñgᴀni. L’ qatꜝᴀ′lgᴀn giên g̣eiga′ñ g̣ᴀlqa′-igiga-i lᴀ
daqa′-iłgᴀni. Giê′nhao ʟꜝ g̣ētg̣ᴀ′ndies ʟꜝa gut lᴀ qā′łgᴀn. Giê′nhao nᴀñ xᴀ′ldᴀñas
l’ sila′-ig̣a sqā′gi gī g̣ᴀ′nʟa-i g̣ei lᴀ qꜝadjū′gᴀni. Kꜝiä′łhao Łî′nagît kî′łg̣agî
gutg̣ā′ lᴀ kîłgulg̣ō′gᴀn. Giên ʟꜝ qꜝō′łg̣a qa-it giagᴀ′ñgᴀn qꜝo′lgî lᴀ tcꜝā′nog̣adag̣ogᴀn.
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By and by, when evening came, he came down. From afar he spoke Tlingit to them. Three
persons presently came along behind him. When two reports were heard the people ran
down. The slaves already had their hands in it (the canoe). The gun box was untouched.
There were five [guns] in it. Since he had come there he had lain down on his back
and spoken in the Tlingit language. The roasted salmon was still stuck in the ground.[10]
|
Qa′odi sîñx̣aiya′-i ʟ̣ū la qaʟꜝxā′sgag̣ᴀni. Wā′djx̣ui xᴀn g̣a lᴀ djîłgita′ogadalgᴀni. Qa′odihao l’ dī′tg̣a ga łg̣u′nuł gᴀndax̣ī′dᴀn.
Djigwa′-i sqꜝastî′ñ wᴀ gu qꜝadō′gaga′-i ʟ̣ū g̣a ʟꜝ x̣a′ostagᴀni. Tagī′djigida-i ʟgī′xᴀn
wa g̣ei ʟꜝ qᴀngixā′ñgᴀni. Djī′gu g̣oda′-i wa g̣a gᴀm gīdjigî′łdag̣agᴀn. Sqꜝaʟe′ił
wa g̣a īdjā′gᴀni. L’ qā′ʟꜝxas gu lᴀ ta-ig̣ā′gîtwas gu Łî′nagît kî′łg̣agî lᴀ kiłgulai′agᴀn.
Ha′oxᴀn wa′g̣alᴀña-i kîtsgîlagā′gᴀni.
|
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Then they shot him from in front. And then he exclaimed: “What people have done this
to me? Save me.”[11] Then he (the assailant) shot him again with a pistol. A male slave, however, escaped
into the woods. And when they ran down to his canoe there were cuts of whale in it.
By that time they were speaking Kaigani[12] together. I then said to them: “Why did you, who are Haida, talk Tlingit? We would
not have touched you.” Then she (his wife) said: “We did not think anything like this
would happen.”
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Ḷū′hao l’ qᴀn g̣ei lᴀ ʟꜝ tcꜝigā′gᴀn. Ḷū⁺ ʟꜝa hᴀn l’ sā′wagᴀn: “Giʟg̣ᴀ′n xa-idᴀg̣a′-i
hao dī î′sdañ. Dī łᴀ qagᴀ′ndᴀ-kuxa′ogu.” Giê′nhao djī′gu kꜝudja′o at î′sîñ lᴀ la tcꜝigā′gᴀn.
Nᴀñ xᴀ′ldᴀña īłinagā′gᴀn ʟꜝa agᴀ′ñ tꜝaqagᴀ′ngîlgᴀn. Giên ʟua′-i lā′g̣a ʟꜝ da′ox̣îtsg̣agᴀna-i
kun lᴀ qꜝeidā′gᴀn lā′g̣a gā′yiñgîñgᴀn. ʟʟ̣a la ê′sîñ gu′tg̣a Qꜝeits xā′-idᴀg̣a-i kî′łg̣agî
gu′tg̣a lᴀ kîłgu′lg̣ogᴀn. Ḷū′hao hᴀn lᴀ ł sudag̣ō′gᴀn: “Gasî′nʟao dalᴀ′ñ Xā′-idᴀg̣as
skꜝiä′xᴀn gu′tg̣a Łî′nagît kî′łg̣agî dalᴀ′ñ kîłgulā′-udjañ. Gᴀm dalᴀ′ñ g̣a tꜝalᴀ′ñ
ʟā′gaskig̣ā′ñaxᴀñga.” Ḷū′hao hᴀn l’ sūgᴀn “Hᴀ′nʟgua gī′na g̣ā′-itgasañ tꜝalᴀ′ñ gudᴀñō′-udjî.”
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And when they got ready to start she said: “Those who came with us have a fire on
the other side. They are Klawak people.” In the night we went over to them. And we
landed near. We ran toward them. The fire there was large. And after we had gone toward
it for a while we peeped over a log. They lay asleep around the fire.
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Ḷū′hao ʟꜝ dag̣a-ilansʟia′-i ʟ̣ū hᴀn l’ sū′gᴀn: “Inax̣ua′hao iʟꜝ ta′ogᴀn ga ē′djîn
tcꜝā′nudig̣a. Łᴀwa′k xa-idᴀg̣a′-i hao ī′djî.” Giê′nhao g̣ā′lx̣ua tꜝalᴀ′ñ tā′ng̣ax̣îttꜝē′djîni.
Giê′nhao qꜝō′łg̣a tꜝalᴀ′ñ g̣agadā′ñgᴀnî. Giên tꜝalᴀ′ñ da′ox̣idᴀnî. Tcꜝā′nuwa-i wᴀ
gu yug̣odī′gᴀnî. Giên g̣a agᴀ′ñ łkꜝî′nxet tꜝalᴀ′ñ gᴀndā′ldi qā′odi qꜝā′xo łgī′g̣odia tꜝᴀ′lgî gi tꜝalᴀ′ñ gwasqā′ñgᴀnî. Tcꜝā′nuwa-i
djî′nxa qꜝaxasʟg̣awā′gᴀnî.
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Just before daybreak we ran upon them. Then we seized a man to enslave him. He resisted
more fiercely than was expected. Then I shot him. He fell. Afterward he rose. When
he ran they shot him again. After that he ran into the woods. We took all the property
of the men. We took six slaves. Many, too, we killed.
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Giê′nhao sîñg̣aʟ̣andala′-i ʟ̣ū tꜝalᴀ′ñ daoʟꜝxa′gᴀni. Ḷū′hao nᴀñ ī′łiña ʟꜝ xᴀldā′ñg̣atda′gᴀnî.
ʟꜝᴀ lᴀ qꜝaixagū′łdagᴀn. Giê′nhao lᴀ ł tcꜝī′gᴀn. L’ g̣atʟ̣skī′dᴀn. Ga′-istᴀ lᴀ gia′xaʟꜝxagᴀnî.
L’ g̣adaga′-i [[109]]ʟ̣ū î′sîñ lᴀ ʟꜝ tcꜝī′gᴀn. Ga′-istᴀ l’ g̣atgî′lgᴀn. Iłî′ndjîda-i gī′nag̣a waʟ̣uxᴀ′nhao
tꜝalᴀ′ñ gī′⁺gᴀn. Ga ʟg̣u′nuł hao tꜝalᴀ′ñ tagī′djîgîda′dᴀgᴀn. Qoan ê′sîñ ʟꜝ ʟꜝ′dagᴀnî.
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Then we got into our canoes. We prepared to go. And we arrived over against Gᴀsqo.[13] In the night a south wind came suddenly upon [[108]]us, accompanied by rain. And after we had thrown over some of the property we went
back. [By and by] we sailed over [to Gᴀsqo]. There was no place to land. But after we had gone on for a while we found a landing
place. Much rain fell.
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Giê′nhao ʟꜝ qa′-idawa-qaʟ̣′gᴀn. Giê′nhao stᴀ ʟꜝ ʟu-îsdax̣ī′dᴀnî. Giên Gᴀsqo ʟā′stᴀxᴀn ʟꜝʟuda′ogᴀni. Ga-i g̣ala′-i g̣a īʟꜝ gi xe-u′ dala′ñ dᴀ′ñat sqꜝag̣e′idᴀnî.
Giên ʟꜝ tadā′ñgî qa′odi ʟꜝ stī′łsg̣agᴀn. Ga′-iʟ̣u ʟꜝ x̣ūtî′sʟꜝxagîlgᴀn. Gᴀm ʟgu g̣a
ʟꜝ gig̣a′ogial-łiña′-i ga′og̣ᴀñgᴀn. Giê′nhao ʟꜝ ʟu-îsdā′l qa′odihao gia′gu ī′sʟîña
ʟꜝ qē′xagᴀn. Dala′-i gug̣oyū′ᴀngᴀn.
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After we had been there for a while a slave stood up in the canoe. He called for his
uncle’s supernatural helper. He did so because the rain chilled him. By and by the
rain stopped and a north wind set in.
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Giên gut ʟꜝ î′sdi qa′odi ʟūgoag̣a nᴀñ xᴀ′ldᴀña gā′yiñgîñgᴀn. Qāñ sg̣ā′nag̣wa-i gī
lᴀ kiägā′ñgᴀn. Dala′-i l’ gîñx̣uaiga′-i hao l’ gîñsū′gᴀn. Qa′odi l’ x̣îlgā′g̣ada-i
gañā′xᴀn qꜝa′gustᴀ kwē′ʼg̣ax̣idigᴀn.
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At once we started across [Dixon entrance]. We reached the islands the same day. The
day after we sang war songs there. After we had remained there for a while we came
to Tcꜝā′ał.[14]
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Gañā′xᴀnhao ʟꜝ ʟuda′ogᴀn. G̣ē′gixᴀn ʟꜝ ʟuda′oʟꜝxagîlgᴀn. Dag̣ala′-ig̣a gᴀ stᴀ ʟꜝ ī′djîñ
gu ʟꜝ qa-idjū′ʟꜝxagᴀn. Ga′-igu ʟꜝ naxā′ñ qa′odi Tcꜝā′ał g̣a ʟꜝ ī′djîn.
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Here is the end of this.
[[105]]
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A′hao ʟan ā′sga-i g̣e′ida.
[[110]]
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[1] A Raven family at Tcꜝā′ał on the West Coast. [↑]
[2] A camping place of the West Coast people. [↑]
[3] Because the Haida spoke Tlingit with a foreign accent. [↑]
[4] One of Richard’s brothers, that is, one belonging to his family in the large sense. [↑]
[5] A mountain on Banks island, which lies on the east side of Hecate strait. [↑]
[6] A bay that is close to Spit point at the entrance to Skidegate inlet. [↑]
[7] A sarcastic reference to their nonsuccess. [↑]
[8] The Haida name means “strait island,” referring no doubt to the narrow strait which
separates it from Graham island. [↑]
[9] A place still of considerable importance, having large canneries, on the west side
of Prince of Wales island. [↑]
[10] This part of the narrative is somewhat obscure. [↑]
[11] He characterizes himself as of low caste in compliment to them: “Save me, your poor
servant.” [↑]
[12] “Language of the strait people.” It is almost identical with the Haida dialect of
Masset. [↑]
[13] Forrester island; see the story of [Łᴀguadjî′na], note [4]. [↑]
[14] See story of [Sacred-one-standing-and-moving], note [31]. [↑]
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